<A*J-ir 


|  SOCIETY  OF  INQUIRY ;  $ 


LIBRAEY 


T he ological   Seminary, 

PRINCETON,    N.  J. 

BX  9225  .C53  L6 
Lord,  Eleazar,  1788-1871. 
Memoir  of  the  Rev.  Joseph 
Stibbs  Christmas 


I    i 


MEMOIR 


4 

REV.  JOSEPH  STIBBS  CHRISTMAS. 


»  H.  Jioufc. 


NEW-YORK: 

JOHN  P.  HAVEN,  AND  JONATHAN  LEAVITT. 

1831, 


Entered,  according  to  the  Act  of  Congress,  in  the  year  1831,  by 
Jonathan  Seymour,  in  the  Clerk's  Office  of  the  District  Court  of  the 
Southern  District  of  New- York. 


J.   SEYMOUR,   PRINTER,  JOHN-STREET. 


D5^  The  following  Memoir  of  the  late  Mr. 
Christmas,  has  been  prepared  in  compliance 
with  the  Irishes  of  his  intimate  friends  and  cleri- 
cal associates.  To  one  of  the  latter,  the  duty  of 
presenting  some  account  of  him  to  the  public  was 
originally  assigned,  and  afterwards  to  another ; 
but  their  professional  and  public  employments 
hindered  them.  The  present  writer  has,  perhaps, 
aimed  too  much  at  brevity.  Some  portions  of  the 
narrative  would,  however,  have  been  more  full, 
particularly  that  relative  to  Mr.  Christmas^  resi- 
dence in  Canada,  but  for  a  deficiency  of  authentic 
materials. 


CONTENTS. 


Parentage  and  early  years  of  Mr.  Christmas ; — his  fondness  for 
poetry  and  painting  ; — notice  of  his  poem,  entitled  The  Artist,  and 
of  various  compositions  and  translations  while  he  was  a  member 
of  Washington  College,  p.  13 — 17. 

His  attention  drawn  to  the  subject  of  religion ; — letters  from 
Rev.  Mr.  Reed,  and  Rev.  Dr.  Wylie,  relative  to  that  period  of  his 
life,  p.  18—21. 

His  narrative  of  his  religious  views  and  feelings  on  becoming  a 
member  of  the  church,  in  Wooster,  Ohio,  p.  22 — 26. 

Removes  to  Princeton,  joins,  and  continues,  through  the  usual 
course  of  three  years,  a  member  of  the  Theological  Seminary ; — 
brief  extracts  from  his  journal,  p.  28 — 32. 

Notice  of  subjects  which  specially  engaged  his  attention  while 
at  Princeton ; — prayer,  p.  33 — 39.  Character  and  work  of  the 
Savior,  p.  40. 

His  design  of  devoting  himself  to  the  service  of  the  Protestant 
churches  in  France  ; — one  of  his  letters  on  that  subject ; — an  essay 
on  the  history  and  state  of  those  churches,  and  the  facilities  of  ac- 
cess and  usefulness  to  them,  p.  41 — 56. 

Receives  license  to  preach  the  Gospel ;— is  immediately  invited 
to  officiate  in  a  newly  organized  church  in  Montreal ; — receives  a 
unanimous  call,  and  is  ordained  pastor  of  that  church,  p.  57 — 58. 


VI 

Marriage; — review  of  his  abundant  and  successful  labors  in 
Montreal ; — notice  of  his  tract  on  Repentance,  No.  183  of  the  se- 
ries of  the  American  Tract  Society ; — essay  and  sermons  on  the 
authority  and  duties  of  the  Lord's  day ;— controversy  with  Ca- 
tholic priests,  &c. ; — an  appeal  to  the  inhabitants  of  Lower  Canada, 
on  the  subject  of  temperance ; — discourse  on  moral  inability ; — 
tract  No.  252,  entitled,  "  Mary  Le  Fleur,"  p.  59—66. 

Dissolution  of  his  pastoral  relation,  on  account  of  his  ill  health ; — 
letter  to  the  presbytery  on  that  occasion  ; — notice  of  his  Farewell 
Letter  to  his  people,  p.  67 — 70. 

His  voyage  to  New-Orleans  as  agent  of  the  American  Bible  So- 
ciety, in  January,  1829 ;— death  of  his  two  children,  in  April  and 
May; — rapid  decline  and  decease  of  Mrs.  Christmas,  p.  71 — 73. 

Addresses,  &c.  written  by  him  for  the  Temperance  and  Tract 
Societies ; — his  installation  as  pastor  of  the  Bowery  Presbyterian 
church  ; — his  sudden  illness  and  death,  March,  14,  1830,  p.  74 — 76. 

Survey  of  his  character ; — remarkable  purity  and  simplicity  of 
his  mind  ; — the  pervading  influence  of  his  piety; — the  influence 
of  his  principles  over  his  conduct,  p.  77 — 86. 

Particulars  in  which  his  example  was  worthy  of  imitation  : — 
1st,  in  regard  to  the  leading  object  and  purpose  of  his  life,  namely, 
to  glorify  God  by  obedience  to  his  will,  p.  87 ; — 2d,  in  his  views  of 
doing  good, — the  manner  of  exerting  his  agency  so  as  both  to  glo- 
rify God  and  benefit  his  fellow-men,  p.  95 ; — 3d,  his  diligence  and 
his  great  and  persevering  efforts  to  accomplish  what  he  undertook, 
p.  99 ; — 4th,  in  his  practice  of  looking  for,  desiring,  and  expecting 
the  beneficial  results  of  his  prayers  and  efforts,  both  here  and  here- 
after, p.  100  ; — 5th,  in  his  example  as  a  good  man,  enduring  severe 
trials  and  sufferings,  p.  106  ; — reflections  in  view  of  his  character 
and  history; — allusion  to  the  history  of  Carey,  Fuller,  Ryland,  &c. 
—quotations  from  the  two  latter  respecting  Pearce,  p.  109 — 115. 

Discourse  on  Christian  intercession  ; — its  happy  effects  on  our- 
selves;— promotes  friendship; — is  an  antidote  to  resentment ;— > 
greatly  increases  ministerial  usefulness ; — animates  to  diligence  in 
promoting  the  happiness  of  our  fellow-men ; — blessings  promised 
to  intercessions  for  the  salvation  of  men,  p.  115 — 124. 


Vll 


Discourse  respecting  that  inability  which  presents  the  sinner 
from  embracing  the  Gospel ; — two  opposite  views  of  this  subject 
which  have  been  held,  stated  ; — what  is  meant  by  natural  ability, 
and  what  by  moral  ability ; — the  inability  which  prevents  a  sinner 
from  obeying  the  Gospel,  wholly  mora),  consisting  in  his  unwilling- 
ness ; — the  distinction  no  less  important  than  obvious,  p.  125 — 
132.  Proofs  that  men  possess  natural  ability,  perfectly  to  love 
God  and  to  obey  the  Gospel, — argued  from  the  divine  commands  ; 
— the  objection  that  this  ability  was  lost  in  Adam,  answered ; — also 
the  notion  that  though  we  are  not  able  to  obey,  God  has  promised 
to  give  strength  to  those  who  ask  him  ; — other  objections  noticed 
and  refuted,  p.  133 — 147.  Practical  inferences ; — if  men  have 
ability  to  obey  God,  the  want  of  a  disposition  to  do  so,  is  no  excuse 
for  disobedience; — if  they  possess  such  ability,  then  they  are  not 
passive  in  regeneration  ; — and  those  Scriptures  which  speak  of  re- 
pentance, faith,  and  love  as  man's  duty,  are  easily  seen  to  be  con- 
sistent with  those  which  speak  of  them  as  God's  gift ; — the  destruc- 
tion of  those  who  do  not  obey  the  Gospel,  is  to  be  attributed  wholly 
to  themselves ; — possessing  such  ability,  it  is  a  wicked  thing  in 
men  to  delay  repentance  on  pretense  of  waiting  for  divine  aid,  p. 
148—169. 

Farewell  Letter  to  the  American  Presbyterian  Society  of  Mon 
treal,  L.  C.  p.  170—213. 


MEMOIR. 


The  subject  of  the  following  memorial,  Joseph 
Stibbs  Christmas,  was  born  April  10th,  1803,  in 
Georgetown,  Beaver  county,  Pennsylvania.  His 
parents  had  thirteen  children,  of  whom  he  was  the 
eighth.  His  father  was  descended  from  an  ancient 
family  of  the  north  of  England.  Having  passed 
the  early  part  of  his  life  in  London,  he  removed  to 
this  country  and  settled  in  Pennsylvania,  in  1784. 
His  maternal  grandfather,  Joseph  Stibbs,  likewise 
from  London,  came  to  this  country  and  settled  in 
the  then  colony  of  Virginia,  prior  to  the  revolution. 

From  his  earliest  years  the  extraordinary  versa- 
tility and  ardor  of  his  mind  were  displayed  both  in 
his  studies  and  in  his  more  active  employments. 
He  discovered  a  restless  spirit  of  inquiry  into  every 
subject  to  which  his  attention  was  directed,  and  at 
the  same  time  a  taste  for  rural  scenery,  an  inven- 
tive and  imitative  turn,  and  a  remarkable  fondness 
for  drawing  and  painting.  A  communication  from 
one  of  his  relatives  states  that  before  he  was  eight 
years  old  he  had  a  room  appropriated  to  himself, 
2 


14 

where  he  practised  drawing  maps  and  painting, 
and  that  he  became  so  devoted  to  the  use  of  his  pen- 
cil as  to  subject  himself  to  severe  privations,  in  or- 
der to  indulge  that  propensity. 

He  continued  to  cherish  this  passion  for  painting 
till  near  the  close  of  his  terms  at  college  ;  and  at 
one  period  it  engrossed  nearly  all  his  time  and  at- 
tention, and  was  designed  to  be  the  object  of  his 
future  life.  He  accordingly  studied  and  wrote  much 
on  this  and  its  kindred  arts.  Several  of  his  manu- 
scripts on  this  subject  are  preserved,  some  treating 
it  by  way  of  analysis,  others  of  criticism  ;  some  con- 
sisting of  notes  and  observations  on  the  history  of 
painters  and  painting,  and  some  defending  the  art, 
as  a  pursuit  for  life,  against  the  objections  of  his 
friends  and  acquaintances.  From  these  papers,  and 
from  some  letters  which  were  addressed  to  him,  it 
appears  that  he  continued  to  practice  this  art  with 
increasing  facility  and  very  flattering  success  ;  and 
that  he  was  encouraged  to  send  one  of  his  original 
pieces  in  oil  to  the  exhibition  at  Philadelphia. 

In  addition  to  this,  he  gave  himself  at  the  same 
time  to  the  kindred,  and,  to  a  genius  and  tem- 
perament like  his,  no  less  fascinating  art  of  poetry. 
Did  his  papers  furnish  nothing  but  what  remains  of 
bis  first  sixteen  years  on  this  subject,  they  would 
suffice  Co  show  that  he  possessed  those  rare  talents 
and  qualities  which  fitted  him  to  excel  in  whatever 
he  undertook.  He  pursued  with  this  the  same  me- 
thod as  with  every  other  subject  upon  which  he  be- 
stowed any  considerable  attention  :  he  analyzed  it. 


15 

studied  its  history,  principles,  and  relations,  and  then 
practised.  Having  once  possessed  himself  of  a  sub- 
ject in  this  manner,  it  seemed  to  occupy  a  fixed 
place  in  his  mind,  and  to  be  ever  ready  to  be  used 
at  pleasure. 

As  an  illustration  of  the  hold  which  poetry  and 
painting  had  gained  on  him,  and  of  his  success  in 
the  cultivation  of  them,  it  may  suffice  to  mention 
his  "  Poem  in  two  cantos"  entitled  "  the  artist  ; 
prepared  for  the  public  contest  between  the  Union 
and  Literary  Societies  of  Washington  College,"  (of 
which  he  was  then  a  member,  and  in  his  sixteenth 
year  :)  "  and  published  by  the  Union  Society  in 
1819."  It  was  his  object  to  vindicate  the  fine  arts 
from  the  disparaging  opinions  then  current  as  to 
their  importance,  and  to  awaken  an  interest  in  their 
favor.   His  analysis  of  this  poem  is  subjoined,*  from 


*  '*  Canto  I.  opens  with  a  view  of  the  dark  ages — inquires 
what  first  relieved  mankind  from  the  thraldom  of  superstition  and 
ignorance  —attributes  this  emancipation  to  the  fine  arts — mentions 
some  of  the  modern  poets  of  Italy — Dante — Tasso — Petrarch — 
artists,  Michael  Angelo — Buonarotti  described — Da  Vinci — an  allu- 
sion to  the  battle  of  Pisa — Raphael,  his  character,  fame,  untimely- 
death — Traits  of  Correggio,  his  penury,  misfortune — Titian,  his 
excellence  chiefly  in  coloring — Tintoret — Giorgione — Paul  Vero- 
nese— characteristics  of  Salvator  Rosa — the  three  Caracci, 
Hannibal,  Agostino,  Ludovico — their  scholars,  Guido  and  Domi- 
nichino — proceeds  to  the  painters  of  France — Poussin — Le  Brun 
— Le  Seur — the  sanguinary  David — Flemish  artists — Rubens, 
Vandyke,  Rembrandt — Prussian,  Eckstein — the  English  school, 
Reynolds,  Fuseli,  Wilson,  Barry — mentions  the  sources  whence 
the  painters  drew  their  knowledge  of  design  and  correctness  of 
contour — the  antique." 


16 

the  above  mentioned  edition.  Fragments  of  two 
other  poems  written  at  a  later  period,  and  a  variety 
of  smaller  poetic  compositions,  remain  among  his 
papers. 

His  compositions  and  translations  between  his 
eighth  and  sixteenth  year  on  the  different  subjects 
which  his  studies  and  employments  brought  within 
his,  view  are  very  numerous,  and  for  the  most  part 
such  as  might  be  appealed  to  in  proof  of  the  rapid 
progress  of  his  mind,  and  the  diligence  and  ardor 
with  which  he  pursued  his  education.  Among 
those  of  his  manuscripts  of  that  period  which  de- 


"  Canto  II.  While  the  works  of  the  learned  are  excluded  from 
the  view  of  the  greater  part  of  mankind  by  the  veil  of  ignorance, 
the  sublime  conceptions  of  the  artist  are  poured  on  every  eye — 
enumerates  the  various  incentives  in  Europe  to  excite  the  imagi- 
nation, and  create  painters  and  poets — particularly  the  relics  of 
antiquity  and  the  places  consecrated  in  the  pages  of  history — how 
many  advantages  they  possess  when  compared  with  those  of  Ame- 
rica, especially  the  opportunity  of  studying  the  antique,  and  the 
assistance  of  such  patrons  as  the  Medici ;  yet  America  has  pro- 
duced abundant  and  superior  talents  for  the  fine  arts — presents  a 
view  of  West  on  his  voyage  to  Rome — mentions  the  picture  of 
Christ  healing  the  sick — Stewart — anticipation  that  when  Europe 
shall  again  be  plunged  in  the  night  of  barbarism,  the  arts  may 
find  refuge  in  America — Leslie — Allston — adverts  to  those  cavil- 
lers who  suppose  that  America  possesses  not  genius — calls  upon 
the  departed  great  of  America  to  deny  the  assertion — invokes  the 
Americans  to  cherish  the  fine  arts,  to  consider  them  as  well  their 
honor  as  the  economy  of  the  nation — allusion  to  Daniel's  pro- 
phecy— mention  of  Trumbull — to  those  mortals  who  possess  no 
taste— describes  a  genuine  and  amiable  poet  or  artist — the  progress 
of  genius — the  progress  of  a  work  of  genius— concludes  with  an 
apostrophe  to  the  graphic  muse." 


17 

serve  particular  notice,  are  the  following  :  a  trans- 
lation of  Lucian's  twenty-third  dialogue,  under  date 
23d  January  1816,  (his  thirteenth  year)  which  is 
done  in  an  easy  flowing  style,  and  written  out  in  a 
fair  hand. 

A  translation  of  part  of  Virgil's  Pollio,  and  some 
translations  from  Greek  authors. 

A  translation  (in  part)  of  the  commentaries  of 
Hirtius  concerning  the  African  war.  This  manu- 
script, of  about  forty  pages,  is  very  plainly  written, 
and  has  a  full  title  page  as  if  intended  for  publi- 
cation. 

And  of  original  compositions,  beside  some  in  Latin 
and  Greek,  there  are — an  extended  "Analysis  of  Lo- 
gic,"— a  piece  dated  Nov.  1816,  on  the  immortality 
of  the  soul, — and  several  essays  on  other  subjects : 
also  a  Salutatory  Address  on  the  Fine  Arts,  delivered 
in  September,  1819,  when  he  graduated,  in  which  he 
endeavored  to  model  the  successive  paragraphs  in 
such  a  manner  as  to  exemplify  the  rules,  and  illus- 
trate every  part  of  rhetoric. 


In  the  course  of  the  year  1819  his  attention  was 
drawn  to  the  subject  of  religion,  and  a  total  change 
in  his  views,  affections,  and  purposes  took  place. 
With  relation  to  this  very  interesting  period,  a  letter 

2* 


18 

has  been  received  from  his  brother-in-law,  Rev. 
James  Rowland,  of  Mansfield,  Ohio  ;  and  likewise 
a  letter  from  Rev.  Andrew  Wylie,  D.D.  then  pre- 
sident of  the  college. 

"  In  the  summer  of  1818,"  says  Mr.  R.  "  when  at 
Washing-ton  College  as  professor  of  languages,  I 
was  informed  by  Mr.  James  Reed,  professor  of  natu- 
ral sciences,  in  a  conversation  respecting  the  pros- 
pect of  students  for  the  winter  session,  that  Joseph 
S.  Christmas  was  about  to  return,  and  he  added,  he 
is  himself  a  host.  I  had  before  heard  of  the  Christ- 
mas family  of  Georgetown,  forty  miles  below  Pitts- 
burgh, but  had  no  personal  acquaintance  with  any 
member  of  it.  At  the  commencement  of  the  session 
young  Christmas  came.  He  seemed  about  fifteen 
years  of  age,  and  was  very  interesting.  He  had 
been  in  college  under  Dr.  Brown,  and  this  was  to 
be  his  last  year.  In  the  winter  he  practised  paint- 
ing, and  wrote  for  the  spring  contest  his  first  printed 
composition,  a  poem  on  the  subject  of  the  Fine  Arts 
called  The  Artist.  At  that  time  it  was  his  inten- 
tion to  repair  to  the  Academy  of  Philadelphia  im- 
mediately after  leaving  college.  But  in  the  course 
of  the  summer  (1819)  the  death  of  two  of  his  fellow 
students  occurred,  one  of  whom  was  his  particular 
companion,  and  a  great  change  took  place  in  his 
views  and  purposes.  In  September  he  graduated  ; 
the  first  honors  of  the  class  were,  without  any  hesi- 
tation, conferred  on  him  by  the  board. 

"In  February  or  March,  1819,  I  had  my  first 
conversation  with  him  on  religious  subjects.   I  can- 


19 

not  now  relate  all  that  passed,  but  one  thing  I  well 
remember  his  telling  me,  namely,  that  when  a  child, 
reflecting  on  his  accountability  to  God,  he  thought 
he  would  beware,  and  not  have  to  answer  for  any 
sin  until  he  should  be  seven  years  of  age.  From 
college  he  returned  home  to  Georgetown,  and  thence 
removed  with  the  family  to  Wooster,  Wayne  county, 
Ohio.  There,  in  compliance  with  the  wishes  of  his 
father,  he  commenced  the  study  of  medicine.  At 
the  same  time  he  was  abridging  Claude  and  writ- 
ing sermons.  There  were  many  obstacles  in  the 
way  of  his  entering  on  the  study  of  theology,  owing 
partly  to  the  opinions  and  feelings  of  some  of  his 
near  relatives,  and  partly  to  his  pecuniary  circum- 
stances, after  the  expenses  of  his  classical  education ; 
and  it  was  not  until  the  spring  of  1821  that  these 
difficulties  were  entirely  removed." 

Rev.Dr.Wylie,  after  referring  to  the  circumstances 
of  his  first  acquaintance  with  Mr.Christmas,at  Wash- 
ington College,  says,  "  He  soon  attracted  my  par- 
ticular attention,  and,  indeed,  it  was  hardly  possible 
not  to  feel  an  interest  in  him  at  the  first  view.  The 
soft  tones  of  his  voice,  the  regularity  of  his  features, 
the  peculiarly  mild  expression  of  his  countenance, 
joined  to  the  infantine  simplicity  of  his  whole  man- 
ner, led  me  to  expect  something  delicate  but  not 
strong  in  the  character  of  his  mind.  I  was  soon 
induced  to  change,  in  some  degree,  the  opinion  of  his 
intellectual  character, which  the  impression  made  by 
his  personal  appearance  had  led  me  to  form.  He 
soon  rose  to  a  high  standing  in  his  class,  though 


20 

painting,  of  which  at  that  time  he  was  excessively 
fond,  drew  off  much  of  his  attention  from  his  regular 
studies.  On  this  subject  I  often  expostulated  with 
him  in  private,  but  in  vain.  I  found  he  had,  as 
most  young  people  of  a  lively  fancy  are  apt  to  do, 
sketched  out  a  plan  of  life  for  himself,  in  which  the 
determination  to  go  to  Italy  for  the  purpose  of  grati- 
fying and  improving  his  taste  for  painting,  held  a 
prominent  place.  The  indulgence  of  such  thoughts 
was  likely  to  prove  injurious  to  him,  and  he  was 
exhorted  to  lay  them  aside.  His  emphatic  reply 
was,  cAs  soon  might  a  tender  mother  abandon  her 
nursing  child.'  I  said  no  more  to  him  on  the  sub- 
ject. During  the  last  year,  however,  he  did  aban- 
don such  thoughts ;  for  his  mind  had  become  deeply 
engaged  in  something  which  he  felt  to  be  vastly 
more  important, — religion. 

"  The  evidences  of  Christianity  which  were  pre- 
sented to  the  class  in  the  course  of  a  few  lectures  in 
an  imperfect,  but  simple  and  affectionate  manner, 
as  a  subject  on  which  they  ought  to  come  without 
delay  to  some  practical  determination,  furnished  the 
occasion  of  his  seriousness,  and  his  change  of  views 
as  to  the  whole  business  of  life.  I  do  not  know 
whether  he  communicated  any  thing  on  the  state 
of  his  mind  while  undergoing  this  change  to  any 
one  except  myself,  and  to  me  not  much,  or  fre- 
quently. He  was  naturally  modest  and  reserved, 
and  was  counseled,  on  the  subject  which  he  then 
felt  to  be  a  matter  of  deep  personal  concern,  neither 
to  seek  nor  to  depend  much  on  the  directions  of 


21 

men,  but  to  go  to  God  by  prayer  and  daily  consul- 
tation of  his  holy  word.  In  this  I  have  reason  to 
believe  he  was  much  engaged.  He  did  not,  at  any 
time  during  the  progress  of  his  early  experience, 
seem  to  be  under  the  influence  of  strong  terrors ; 
but  was  deeply  and  awfully  impressed  with  a  sense 
of  the  importance  of  religion.  And  when  he  ob- 
tained satisfactory  discoveries  of  the  way  of  salva- 
tion as  made  known  in  the  gospel,  he  seemed  to  be 
brought,  in  a  manner  suited  to  the  native  gentleness 
of  his  character,  to  the  state  of  mind  which  Peter 
expressed  when  he  said,  "  Lord,  to  whom  should  we 
go  but  unto  thee,  thou  hast  the  words  of  eternal 
life."  At  the  same  time,  with  the  heartfelt  satisfac- 
tion which  he  experienced  in  trusting  his  own  soul 
to  the  hands  of  Jesus,  arose  a  strong  desire  to  point 
him  out  to  others  as  the  lamb  of  God  who  taketh 
away  the  sins  of  the  world.  Under  the  influence 
of  this  desire  he  sought  an  introduction  into  the 
office  of  the  christian  ministry,  and  though  difficul- 
ties were  presented,  Providence  at  length  cleared  up 
the  way." 

After  he  had  relinquished  the  study  of  medicine 
and  determined  to  prepare  for  the  duties  of  the  sa- 
cred office,  in  a  letter  to  a  friend  from  whom  he 
solicited  some  assistance,  having  mentioned  the 
struggle  he  had  had  in  relation  to  this  change  of 
pursuits,  he  says,  u  I  might  with  propriety  say  with 
Jeremiah,  that  the  word  of  the  Lord  was  in  my 
heart  as  a  burning  fire  shut  up  in  my  bones,  and  I 
was  weary  with  forbearing,  and  I  could  not  stay." 


22 

It  was  not  long  after  this  period  that  he  applied 
for  admission,  and  was  received  into  the  presbyterian 
church  in  Wooster.  Through  one  of  his  relatives 
the  narrative  of  his  religious  experience,  which  he 
drew  up  and  presented  on  that  occasion,  has  been 
received,  from  the  Rev.  Thomas  Barr,  pastor  of  that 
church,  who  on  inclosing  it  writes  as  follows  :  "Dear 
sir,  understanding  that  some  sketches  of  the  life  of 
your  late  endeared  and  most  estimable  relative, 
Rev.  J.  S.  Christmas,  are  about  to  be  published,  as 
it  may  be  a  valuable  acquisition  to  the  writer  of  his 
memoirs,  I  inclose  the  written  exhibition  by  his  own 
hand,  which  lie  laid  before  the  session  of  Wooster 
church,  at  the  time  he  was  cordially  received  to 
membership.  He  was  received,  the  next  sabbath, 
I  think,  after  the  date  of  his  narrative.  I  had  in- 
tended to  preserve  for  my  own  use  this  now  precious 
relic  of  his  memory ;  but  under  existing  circum- 
stances should  feel  guilty  in  withholding  it." 

The  following  is  a  copy  of  this  narrative.  The 
writer  was  now  a  little  over  eighteen  years  of  age. 

"  Wooster,  Saturday,  May  5,  1821. 

"  To  the  Session  of  the  Church. 

"  In  narrating  the  dealings  of  God  with  my  soul, 
I  have  first  to  state  that  the  kingdom  of  heaven 
came  not  with  observation  ;  that  it  has  always  been 
a  subject  of  regret  that  the  exercises  of  my  mind 
were  not  more  distinctly  marked  like  those  of  many 
christians  who  have  had  well  defined  seasons  of 
conviction,  succeeded  by  a  state  of  life  and  joy. 


23 

But  though  I  cannot  ascertain  the  precise  time  of 
my  regeneration,  yet  many  particulars  relating  to 
my  conversion  or  turning  to  God,  can  be  recollected. 
About  twenty  months  since  I  was  actuated,  I  know 
of  no  exciting  cause  in  particular,  partly  by  the 
powerful  preaching,  and  partly  by  the  reading  of 
the  word  and  some  providences  of  God,  to  some 
concern  with  regard  to  my  immortal  interests ;  but 
I  know  of  no  extraordinary  exercise  of  mind  then, 
of  no  very  fearful  apprehensions  of  the  wrath  to 
come,  or  sudden  manifestation  of  the  glory  of  God 
in  the  face  of  Jesus  Christ.     But  I  was  about  this 
time  convinced  of  many  preparatory  truths  of  which 
I  was  before  ignorant ;  such  as,  '  by  the  deeds  of 
the  law  shall  no  flesh  be  justified — that  the  carnal 
heart  is  enmity  against  God,  that  it  is  not  subject  to 
the  law  of  God,  neither  indeed  can  be — that  they 
who  are  in  the  flesh  cannot  please  God — that  we 
must  be  born  again — that  we  are  all  by  nature  con- 
cluded under  the  curse  of  the  law — that  Christ  has 
assumed  the  curse  of  the  law  in  our  stead,  and 
opened  up  a  new  and  living  way  by  which  we  may 
have  access  to  the  Father.'     I  now  began  the  duty 
of  prayer,  and  to  examine  the  evidences  of  sancti- 
fication,  and  gradually  to  hope  concerning  my  good 
estate.     Looking  back  upon  this  period,  though  I 
see  many  things  plainly  now,  which  were  obscure 
then,  and   have  been  taught   some  things   since 
which  I  knew  not  then,  and  though  there  were 
very  many  imperfections  in  my  walk,  yet  I  think  1 
can  discover  some  of  the  feeble  beginnings  of  grace. 


24 

In  this  state  I  continued  some  months,  without  any 
sensible  progress,  and  then,  alas  !  every  thing  like 
religion  suffered  a  gradual  and  total  declension. 
This  arose  from  too  familiar  an  intercourse  with 
the  world,  the  want  of  christian  fellowship,  and  the 
neglect  of  the  means  of  grace.  When  I  say  it 
arose  from  intercourse  with  the  world,  &c.  I 
mean  that  these  excited  the  unsubdued  carnality  of 
my  heart.  When  I  strayed  from  God,  however,  he 
graciously  hedged  up  my  way.  And  I  give  this 
my  testimony  that  such  declension  has  pangs  under 
which  its  subjects  smart.  At  this  time  I  lost  the 
form  of  godliness ;  and  though  my  mind  was  dis- 
turbed with  the  continual  recurrence  of  remorse, 
yet  I  could  sometimes  sit  altogether  indifferent  and 
unmoved  under  the  preaching  of  the  word.  I  shall 
pass  over  this  gloomy  season  of  darkness  which 
lasted  about  eight  months,  without  narrating  my 
various  convictions  of  having  committed  the  unpar- 
donable sin ;  of  my  many  wishes  to  be  restored  to 
that  state  of  reconciliation  and  tranquillity  which  I 
enjoyed  when  the  candle  of  the  Lord  shone  upon 
my  head.  I  then  thought  that  all  my  former  ex- 
perience of  the  Lord's  goodness  was  a  delusion ;  but 
since  I  have  been  recovered  I  think  differently. 
There  are  not  wanting  instances  of  the  believer's 
long  and  grievous  defection  ;  nor  can  I  see  any 
thing  inconsistent  with  the  reign  of  grace,  for  God 
to  permit  the  believer  to  fall  into  such  defection, 
since  it  teaches  him  more  complete  reliance  on  God's 
power  to  preserve  him  from  falling,  and  his  need  of 


25 

greater  watchfulness  in  future  to  make  his  calling 
and  election  sure,  to  add  to  his  faith  virtue,  to  virtue 
knowledge,  <fcc.  The  way  was  now  open  for  my 
restoration,  and  christian  conversation  was  preparing 
me ;  but  that  which  I  think  first  led  to  repentance, 
and  to  seek  reconciliation  carefully  with  tears,  was 
a  sermon  preached  by  Mr.  T.  E.  Hughes  :  and  from 
that  time  to  this  I  hope  I  have  been  growing  in  the 
knowledge  of  our  Lord  and  Saviour  Jesus  Christ, 
and  observing  my  interest  in  his  righteousness  and 
mediation  become  more  and  more  clear.  One  lesson 
in  particular  I  have  been  taught  of  late,  to  live  by 
faith  and  not  by  sense.  Before  this,  whenever  en- 
gaged in  communion  with  God,  if  I  felt  a  want  of 
life  and  of  the  spirit  of  devotion,  and  enjoyed  not 
the  special  presence  of  God,  I  was  instantly  ready 
to  question  my  lot  and  part  with  his  people,  and  to 
doubt  his  love  ;  and  though  such  occasions  now 
grieve,  I  feel  more  assured  that  though  he  leave  me 
for  a  short  time,  yet  with  great  mercies  he  will 
gather  me.  My  views  of  sin  are  far  different  from 
what  they  once  were,  and  what  most  opened  my 
eyes  to  its  enormity,  was  the  vicarious  suffering  for  it 
which  God  inflicted  on  his  Son  on  the  cross.  I  have 
diligently  and  prayerfully  examined  myself  by  all 
the  traits  of  the  christian  character,  and  besought 
God  if  there  were  any  hidden  evil  in  my  heart,  that 
he  would  show  it  me ;  and  after  all,  I  am  led  to 
conclude  favorably  of  my  estate,  and  to  believe  that 
God  has  renewed  my  heart,  pardoned  my  sins,  given 
me  the  spirit  of  adoption,  and  bestowed  joy  and 
3 


26 

peace  in  believing  for  Christ's  sake.  But  still  I  find 
a  law  that  '  when  I  would  do  good,  evil  is  present 
with  me :  for  I  delight  in  the  law  of  God  after  the 
inward  man  ;  but  I  see  another  law  in  my  mem- 
bers, warring  against  the  law  of  my  mind ;  and 
bringing  me  into  captivity  to  the  law  of  sin  which 
is  in  my  members.  0  !  wretched  man  that  I  am  ! 
who  shall  deliver  me  from  the  body  of  this  death  ? 
I  thank  God,  through  Jesus  Christ  our  Lord.'  While 
I  seek  the  privilege  of  communion  with  the  saints, 
I  feel  that  I  am  the  least  of  all  saints ;  yet  because 
Christ  has  shown  me  mercy,  I  desire  that  his  people 
may  be  my  people,  and  their  God  my  God.  From 
this  very  brief,  and  imperfect,  and  I  think  sincere 
statement  of  the  dealings  of  God  with  me,  I  hope 
that  the  Session  may  feel  disposed  to  extend  to  me 
the  privilege  of  communion  ;  and  may  God  super- 
intend their  deliberations  and  direct  their  decision. 
Joseph  S.  Christmas." 

He  now  almost  immediately  proceeded  to  Prince- 
ton, and  became  a  member  of  the  theological  semi- 
nary. There  remain  among  his  papers  two  printed 
numbers  of  an  Essay  on  Public  Preaching,  which 
were  written  by  him,  and  published  at  Wooster,  in 
the  "  Ohio  Spectator,"  under  the  signature  of  Juve- 
nis,  in  December,  1819 ;  that  is,  shortly  after  he 
left  college.  The  following  are  extracts  from  the 
first  number,  which  treats  of  the  importance,  ne- 
cessity, and  difficulty  of  public  preaching.  After 
speaking  of  the  necessity  of  a  divine  revelation  for 


27 

the  instruction  and  guidance  of  mankind,  he  says, 
"  We  should  be  inclined  to  think  that  a  revelation 
so  important  and  necessary,  a  revelation  from  God, 
would  be  eagerly  desired  and  embraced.  But  our 
experience  is  vastly  the  reverse.  This  very  revela- 
tion tells  us  that  we  'love  darkness  rather  than 
light.'  God  was  well  aware  of  this  surprising  fact. 
He  has  taken  the  most  effectual  means  to  counteract 
the  perversity.  He  has  multiplied  preachers  in 
every  age,  from  Enoch  the  preacher  of  righteous- 
ness, to  his  gospel  ministers  at  this  clay ;  has  never 
suffered  an  intermission  in  this  extensive  plan  ;  has 
added  miracles  to  strike  ;  has  given  line  upon  line, 
and  precept  upon  precept ;  has  prescribed  ordinances 
and  ceremonies  ;  has  set  apart  times  for  the  special 
consideration  of  his  truths  and  the  worship  of  him- 
self; and,  above  all,  has  added  to  these  means  the 
effusions  of  his  Holy  Spirit.  One  solitary,  though 
it  were  a  complete  declaration  of  truth,  is  not  suffi- 
cient to  produce  any  impression  or  permanent  good 
on  our  obstinate  minds.  Commands  must  be  re- 
peated, crimes  forbidden,  duty  enforced,  motives 
presented,  the  memory  refreshed,  the  understanding 
enlightened,  the  heart  affected,  again  and  again ; 
and  after  all  this,  how  often  has  the  preacher  of 
righteousness  been  forced  to  exclaim  with  the  pro- 
phet, '  I  have  stretched  out  my  hand  all  day  long 
to  a  disobedient  and  gainsaying  people  ?'  If  such 
efforts  are  more  than  once  unsuccessful,  what  con- 
sequences would  ensue  were  they  totally  relaxed  ?" 
"  But  the  exhibition  even  of  truths,  however 


28 

interesting  in  themselves,  if  shown  always  in  the 
same  light,  will  disgust.  They  must  be  seen  in 
the  best  light :  pleasure  must  be  mixed  with  in- 
struction. We  must  captivate  the  imagination  to 
reach  the  understanding,  the  intellect  must  be  en- 
lightened to  reach  the  heart,  and  we  must  avail 
ourselves  of  the  ardor  of  the  feelings  to  induce  the 
will.  It  is  not  easy  to  make  the  vice  we  love  appear 
as  our  most  deadly  enemy.  It  is  no  mean  art  to 
make  a  virtue,  to  which  we  are  indifferent,  appear 
lovely  and  interesting.  It  is  not  every  illiterate 
speaker  that  can  solve  difficulties,  explain  mysteries, 
banish  doubts,  influence  the  zeal,  and  animate  the 
progress  of  the  christian.  A  view  of  the  abuses  of 
the  pulpit,  and  a  desire  to  prompt  the  industry,  and 
encourage  all  who  ascend  it  to  persevere  in  the 
study  of  perfect  oratory  and  a  complete  knowledge 
of  theology,  induces  me  to  commence  these  essays. 
At  the  same  time,  I  would  wish  them  to  understand 
in  how  difficult  and  arduous  a  situation  they  are 
placed." 


Soon  after  he  came  to  reside  at  Princeton,  he 
commenced  a  private  journal,  which,  however,  was 
continued  but  a  short  time,  owing,  as  may  be  in- 
ferred from  several  notices  in  it,  to  an  enfeebled 
state  of  health,  which  a  too  eager  and  exclusive 


29 

exertion  of  mind  already  began  to  induce,  and  from 
which,  it  is  probable,  he  was  never  afterwards  en- 
tirely free.  From  this  journal  the  following  brief 
extracts  are  made : 

"  August  9,  1821. — In  the  afternoon,  I  spent  an 
hour  in  the  library,  examining  the  ever-to-be-revered 
Whitfield's  manuscript  journal.  It  records  his  daily 
labors  for  about  two  years.  How  did  my  heart 
burn  within  me  as  I  read  of  his  incessant  labors,  in 
season  and  out  of  season — his  holy  aspirations  and 
devout  meditations  !  Oh  that  a  large  portion  of  his 
spirit  might  rest  upon  me,  and  that  unction  from 
on  high  which  spread  such  a  savor  of  life  unto  life 
all  around  him." 

"  August  10. — In  two  days  I  am  for  the  second 
time  to  unite  with  the  people  of  God  in  commemo- 
rating my  Saviour's  dying  love." 

Then  follows  a  veiy  long  prayer,  carefully  written 
out,  including  a  kind  of  covenant,  at  the  close  of 
which  he  says  :— "  Spent  the  forenoon  in  writing 
the  foregoing,  after  which  walked  out  on  the  road, 
and  had  sweet  meditations  on  the  love  of  God. 
Towards  evening,  went  into  the  woods,  to  my  ac- 
customed resort,  and  read  over  the  preceding  pages 
several  times." 

"  Saturday,  August  11. — Fasted  this  day,  and 
was  much  in  prayer  and  self-examination." 

"  Lord's  day,  August  12. — Spent  the  morning 

in  prayer  and  in  reading  the  scriptures.     At  church3 

the  exercises  produced  in  me,  and  I  doubt  not  in 

most  of  the  children  of  God,  a  joy  unspeakable  and 

3* 


30 

full  of  glory.  May  the  strength  of  Christ  be  per- 
fected in  my  weakness  in  fulfilling  more  perfectly 
than  I  have  ever  yet  done  the  vows  of  God  which 
are  upon  me." 

"  August  13. — Wrote  a  letter  to ,  earnestly 

exhorting  him  to  flee  from  the  wrath   to  come. 
The  Lord,  who  can  accomplish  much  by  the  feeblest 
means,  can  bless  these  few  lines  which  I  have  sent, 
to  the  eternal  salvation  of  him  for  whom  I  have  so 
often  prayed  and  interceded.     I  find  that  cultivating 
the  gift  prepares  us  better  for  entering  into  the  spirit 
of  prayer,  and  that  a  clear  and  methodical  arrange- 
ment of  the  topics  we  are  to  dwell  on  before  God  is 
serviceable.      The   duty   of  thanksgiving   (which 
approaches  nearer  to  the  employment  of  heaven  than 
any  other  of  our  religious  exercises,  adoration  per- 
haps excepted)  shall  occupy  my  thoughts,  my  pen, 
and,  I  hope,  my  heart,  for  the  few  following  pages." 
Here  follows  an  exercise  of  praise,  thanksgiving, 
and  prayer,  chiefly  in  scripture  language,  which  is 
extended  through  eight  closely  written  pages,  and 
embraces  a  wide  range  of  subjects. 

The  remainder  of  this  diary  contains  little  more 
than  a  brief  notice  of  his  studies  and  of  some  passing 
events  ;  and  it  is  to  be  regretted  that  no  other  journal 
of  this  kind,  till  near  the  close  of  his  life,  is  to  be 
found  among  his  papers.  The  most  striking  feature 
of  this  journal  is  the  evidence  it  affords  of  his  love 
and  habit  of  prayer.  It  contains  several  forms  of 
considerable  length,  besides  frequent  short  petitions, 
and  a  number  of  plans  or  skeletons  of  prayer,  under 


31 

a  variety  of  heads.  It  would  seem,  that  instead  of 
writing  much  about  himself,  when  he  sat  down  to 
this  book,  he  passed  the  time  in  devout  exercises  of 
prayer  and  praise.  Among  the  books  which  he 
read,  are  noted  the  memoirs  of  White,  Spencer, 
Martyn,  Brainerd,  Fuller,  and  Scougal. 


Saturday ',  September  8,  he  writes  : — "  At  the 
close  of  another  week,  on  looking  back  I  see  much 
to  be  humbled  for  ;  a  formality  in  public  and  social 
prayer,  which  I  think  is  a  temptation  of  Satan,  and 
that  I  need  to  put  on  the  whole  armor  of  God.  I 
must  likewise  blame  myself  for  too  much  neglecting 
the  holy  word,  for  the  deficiency  of  ejaculatory 
prayer,  for  want  of  diligence  and  order  in  business." 

He  was  about  this  time  much  taken  up  with  the 
memoirs  of  H.  K.  White,  and  under  date  September 
10,  1821,  says,  "  Copied  in  India  ink  a  likeness  of 
K.  White,  which  I  framed  in  glass,  and  hung  up 
on  the  wall  just  over  my  table,  that  my  eyes  may 
stir  me  up  to  imitate  so  noble  a  pattern." 

"  September  13. — Employed  the  greater  part  of 
the  day  in  copying  off  some  drawings  of  Hindoo 
deities,  sent  to  the  Society  of  Inquiry  concerning 
Missions,  by  Gordon  Hall,  missionary  at  Bombay. 
These  paintings  I  made  for  a  missionary  agent, 
hoping  that  in  his  hands  they  might  subserve  the 
cause  of  our  Master.  Read  in  H.  Martyn's  Memoirs. 
The  question  recurred  to  me,  and  caused  a  violent 
struggle  in  my  mind:    Would  I  be  willing,  for 


32 

Christ's  sake,  to  leave  father,  mother,  sister,  brother, 
wife,  houses,  and  lands,  and  go  to  a  distant  country 
to  preach  the  gospel  to  the  heathen  ?"  This  ques- 
tion took  fast  hold  of  his  feelings,  and  was  not 
shunned  or  dismissed  till  he  had  views  of  the  mis- 
sionary cause  which  gained  his  heart,  and  rendered 
him  willing  to  go  wherever  duty  might  call. 

"  September  14. — Neglected  this  day  setting  a 
watch  over  my  first  thoughts,  and  endeavoring  to 
make  them  humble  and  devout ;  so  excellent  a 
preparation  for  prayer  and  a  right  spirit  during  the 
day.     Thought  much  of  a  missionary  life." 

"  October  1. — Spent  the  forenoon  in  reading 
Brainerd  and  Doddridge.  These  holy  books  excited 
a  fervor  in  my  soul  which  remained  all  day.  In 
the  evening,  went  to  the  woods,  and  felt  strongly 
drawn  forth  to  God  for  more  holiness,  and  for  bles- 
sings on  my  friends  for  whom  I  interceded." 


He  continued  in  the  seminary  the  usual  period  of 
three  years,  faithfully  and  zealously  pursued  the 
regular  routine  of  studies,  exerted  himself  to  be  use- 
ful as  a  Sunday  School  teacher  and  in  various 
other  ways,  and  was  esteemed  and  beloved  by  all 
who  knew  him. 

During  this  period,  his  original  compositions,  ser- 
mons, essays,  comments,  and  notes,  on  various  the- 


33 

ological  and  practical  subjects,  and  his  copies  of  the 
principal  lectures  of  the  professors  in  the  seminary, 
are  very  abundant,  and  testify  the  ceaseless  activity 
of  his  mind,  and  the  diligence  and  ardor  with  which 
he  employed  himself.  It  is  not  intended  to  present 
a  particular  enumeration  of  those  papers.  A  few 
of  the  subjects  of  them,  however,  are  worthy  to  be 
specially  noticed. 

He  early  commenced  an  "Analysis"  of  the  sub- 
ject of  prayer,  which  he  copied  and  enlarged  from 
time  to  time,  till  it  was  extended  to  about  sixty 
manuscript  pages.  This  was  evidently  a  favorite 
subject  of  study  and  meditation  with  him.  He  re- 
vised it  frequently,  adding  new  topics  of  acknow- 
ledgment and  petition,  new  forms  of  expression 
and  quotations  from  Scripture,  sometimes  in  pencil 
and  at  others  in  ink.  In  one  essay  of  this  kind 
there  are  more  than  one  hundred  and  fifty  heads 
and  divisions,  many  of  which  are  written  out  at  con- 
siderable length,  chiefly  in  Scripture  language. 
There  are,  moreover,  besides  those  already  men- 
tioned, a  number  of  forms  of  prayer  chiefly  for  pub- 
lic worship,  fully  written  out,  some  of  which  he  ob- 
serves he  committed  to  memory. 

It  may  well  be  supposed  to  have  been  owing  in 
no  small  degree,  to  his  having  so  faithfully  studied 
this  subject  and  enriched  his  mind  with  it,  that  he 
excelled  so  remarkably  as  he  did  in  public  prayer. 
Highly  interesting  as  his  public  ministrations  were 
wont  to  be,  generally,  no  portion  of  them  was  more 
edifying  and  impressive,  or  gained  more  upon  the 


34 

attention  of  the  hearers,  than  his  prayers.  They 
were  characterized  not  only  by  variety,  copiousness, 
and  fervency,  but  by  a  happy  method  and  arrange- 
ment, an  appropriateness  and  ease,  a  singular  feli- 
city of  expression,  a  dignity,  propriety,  and  reverence 
which  could  hardly  fail  to  be  observed  by  every  one. 
This  was  evidently  a  most  agreeable  exercise  to 
him ;  and  being  performed  with  all  the  natural  ease 
and  sweetness  of  his  voice  and  manner,  it  won  the 
attention  and  sympathy  of  the  hearer,  and  seemed 
to  abstract  him  from  the  world,  and  carry  him  with 
the  speaker  up  to  the  throne  of  grace. 

It  does  not  seem  to  be  too  much  to  say  that  prayer 
was  the  chief,  the  leading,  and  most  constant  subject 
of  his  thoughts  and  practice,  during  the  latter  years 
of  his  life.  Whether  a  judgment  be  formed  from 
his  writings,  from  1819  down  to  1830,  or  from  a 
personal  knowledge  of  his  sentiments  and  habits, 
the  same  conclusion  will  be  arrived  at.  Prayer  was 
his  chief,  his  daily,  hourly,  constant  resource.  He 
delighted  in  it,  and  derived  unspeakable  relief,  com- 
fort, and  spiritual  aid  from  it.  Amidst  his  own  suf- 
ferings and  anxieties  from  ill  health,  and  the  over- 
whelming tide  of  afflictions  which  beset  him  on 
every  side  as  he  drew  near  the  end  of  his  course, 
prayer  was  all  in  all  to  him,  as  a  means  of  relief 
and  support.  Happily  for  him,  in  seasons  of  debility 
and  pain,  alike  preventing  mental  and  bodily  exer- 
tion, his  mind  had  been  so  thoroughly  trained  and 
disciplined  to  this  exercise,  and  so  richly  stored  with 
the  examples  and  inculcations  of  the  Scriptures. 


35 

Besides  a  number  of  plans  and  sketches  of  lec- 
tures or  other  exercises  on  this  subject,  there  are 
among  his  papers  several  sermons  on  prayer ;  par- 
ticularly one  entitled  "  Christian  Intercession/'  from 
Romans,  i.  9  ;  another  on  the  Lord's  Prayer ;  ano- 
ther on  "  Family  Prayer,"  from  Joshua,  24  ;  another 
on  M  Ejaculatory  Prayer,"  Nehemiah,  ii.  4 ;  another 
on  the  «  Prayer  of  Faith,"  1  John,  v.  14.  The  first 
of  these  is  numbered  four  in  the  series  of  his  dis- 
courses, and  was  written  at  Princeton  in  1823. 
On  that  account  partly,  and  because  it  advantage- 
ously exhibits  his  views  at  that  period  of  the  duty  of 
interceding  for  others,  the  principal  part  of  it  is 
inserted  at  a  subsequent  page.  The  reader's  atten- 
tion might  here  be  solicited,  not  only  to  the  impor- 
tant truths  which  he  inculcates,  but  to  the  ease  and 
propriety  of  his  style,  the  evidence  furnished  at 
every  step  of  his  familiar  acquaintance  with  his  sub- 
ject, and  the  many  striking  and  impressive  illustra- 
tions and  turns  of  thought  with  which  his  composi- 
tions abound.  But  it  can  hardly  be  necessary,  even 
to  the  most  cursory  reader  to  be  premonished  of 
these  things,  nor  is  it  apprehended  that  any  one  will 
Tequire  an  apology  for  presenting  him  with  these 
quotations. 

There  is  connected  with  one  of  his  discourses  on 
a  sacramental  occasion,  (1st,)  an  "  Invocation,"  at 
the  commencement  of  the  service,  (2d,)  "  Prayer 
before  Sermon,"  in  wh i\ ;1  at  intervals,  the  several 
verses,  (except  the  14th,)  oi  the  51st  psalm  are  suc- 
cessively introduced,  with  some  slight  verbal  accom- 


36 

modations,  (3d,)  a  "Consecrating  Prayer,"  intro- 
ductory to  the  ordinance,  (4th,)  "  Thanksgiving  and 
Prayer,"  at  the  close  of  the  service. 

This  may  be  regarded  as  a  sample  of  the  pains 
and  care  he  took  in  preparing  for  his  public  duties, 
and  especially  for  the  duty  of  prayer,  which,  of  all 
the  public  exercises  of  religion,  is  often  the  worst 
performed,  and  least  regarded,  and  it  may  be  pre- 
sumed is  too  seldom  anticipated  by  any  preparatory 
study  or  reflection.  It  would  seem  that  upon  almost 
all  special  occasions,  he  was  in  the  habit  not  only 
of  meditating  beforehand,  but  of  writing  out  his 
prayers,  and  thus  preparing  his  own  mind  to  per- 
form the  service  publicly,  in  the  best  manner  he 
was  capable  of,  and  to  enjoy  the  highest  satisfaction 
and  delight  in  the  exercise.  It  was  probably  owing 
to  this  habit,  that  his  public  prayers  had  so  strikingly 
the  character  of  prayers  in  the  closet ;  that  they  in- 
dicated on  his  part  a  consciousness  only  of  the  pre- 
sence of  God ;  and  that  they  abounded  with  the 
simplicity,  fervency,  and  reverence  of  a  filial  spirit. 

As  a  further  illustration  of  this  subject,  it  is  in  point 
to  mention  the  occasion  of  his  return  to  his  congre- 
gation, after  a  journey  which  he  took  in  the  spring 
of  1825,  for  the  purpose  of  obtaining  pecuniary  aid 
towards  erecting  their  place  of  worship.  On  this 
occasion,  he  wrote  a  prayer  preparatory  to  his  first 
meeting  them  for  public  worship,  of  which  the  an- 
nexed extract  is  a  part.  After  expressions  of  ado- 
ration and  praise  to  God  for  the  wonders  of  his  love, 
as  displayed  in  his  works,  and  in  his  word,  and  or- 


37 

dinances,  and  of  invocation  of  his  gracious  presence 
and  aid,  he  proceeds:  "We  bless  thee,  Father  of 
Mercies,  that  we  are  again,  as  a  people,  permitted  to 
meet  together.  We  here  erect  a  monument  of  our 
gratitude,  a  pillar  of  remembrance  to  thy  providen- 
tial goodness.  Thou  hast  been  with  him  who  is 
the  mouth  of  this  people  in  prayer  ;  thou  hast  di- 
rected his  goings  ;  under  the  covert  of  thy  wings  he 
has  found  refuge  ;  in  various  perils  during  his  long 
journeyings,  thou  hast  protected  him ;  in  multiplied 
labors  thou  hast  upheld  him;  the  brazen-leaved 
gates  of  difficulty  hast  thou  opened  before  him  ;  thou 
hast  prospered  him  in  awakening  the  liberality  of 
the  churches  beyond  our  expectation  ;  and  now  in 
peace  and  safety  he  is  permitted  to  resume  his  usual 
duties.  We  thank  thee  too  that  the  lives  of  those 
now  present  have  been  spared  to  this  time, — that 
they  are  still  prisoners  of  hope,  and  may  all  yet  be- 
come partakers  of  thy  grace: — and  yet  thou  hast 
sent  thine  awful  messenger  amongst  us, — there  is 
one  who  was  with  us  when  we  last  assembled,  who 
is  not  now  here, — he  was  suddenly  called  hence, — 
he  is  in  the  world  of  spirits.  Enable  us,  O  God,  to 
learn  and  improve  by  such  lessons  of  mortality. 
Some  of  us  before  Thee  are  mourners, — some  have 
been  called  upon  to  part  with  dear  children, — Thou 
knowest  the  severity  of  such  a  stroke, — clouds  and 
darkness  are  round  about  Thee,  but  righteousness 
and  judgment  are  the  habitation  of  thy  throne, — 
Thou  hast  bruised,  and  Thou  canst  bind  up, — 
Thou  hast  wounded,  and  Thou  canst  pour  in  the 
4 


38 

oil  of  consolation, — Thou  hast  afflicted,  and  thou 
canst  sanctify  afflictions, — Thou  hast  taken  away 
tender  offspring,  but  thou  canst  give  a  Saviour — 
a  title  to  heaven, — Thou  hast  caused  a  sorrowful 
parting,  but  Thou  canst  give  a  joyful  meeting 
where  they  shall  never  part  again, — where  parents 
and  children  join  together  in  praise  to  Him,  who, 
having  brought  them  through  much  tribulation, 
made  their  robes  white  in  the  blood  of  the  Lamb, 
and  consecrated  them  as  kings  and  priests  unto 
God." 

"  There  are  others  whose  state  of  health,  or  the 
duties  of  life,  have  called  to  another  place  of  abode. 
Be  with  them,  O  Lord,  and  bless  them — be  very 
gracious  to  them — and  may  the  good  will  of  him 
that  dwelt  in  the  burning  bush  be  their  portion. 
We  ask  not  that  thou  shouldst  take  them  from  the 
world,  but  that  thou  wouldst  keep  them  from  the 
evil  that  is  in  the  world, — that  thou  wouldst  pre- 
serve them  as  the  apple  of  thine  eye,  and  keep  them 
by  the  mighty  power  of  God  through  faith  unto 
salvation." 

"  We  render  thanks  to  thee  the  giver  of  every 
good  and  perfect  gift !  for  the  benevolence  of  those 
in  a  distant  region  who  having  heard  that  our  little 
ark  dwelt  under  curtains  while  they  lived  in  ceiled 
houses,  have  liberally  imparted  of  their  substance, 
in  commiseration  of  our  necessities.  We  bless 
thee  for  what  our  eyes  have  seen, — for  instances  of 
the  riches  of  liberality  abounding  out  of  the  depths 
of  poverty,  which  will  at  the  day  when  the  secrets 


39 

and  motives  of  all  hearts  shall  be  made  manifest, 
be  to  the  glory  and  honor  of  our  benefactors." 

•'  O  Lord  God  !  we  implore  thy  blessing  on  this 
church  and  congregation.   We  trust  that  it  is  a  vine 
of  thine  own  planting.     Suffer  it  not  to  be  laid 
waste — let  it  send  forth  its  boughs  like  the  cedars  of 
Lebanon — let  it  bear  fruit  like  the  grapes  of  Eschol 
— let  the  dews  of  Hermon  descend  upon  it.    Thou 
art  visiting  the  earth  with  showers  of  reviving  grace. 
Let  us  not  be  like  the  fleece  of  Gideon  which  was 
dry  while  all  around  was  watered.     Without  thee 
we  can  do  nothing.    Breath  of  the  Lord  !  come  and 
breathe  on  the  dry  bones  :  arm  of  the  Lord  !  awake ! 
awake  !  quicken  the  hearts  of  thy  people — animate 
their  declining  graces — stir  them  up  to  persevering 
intercession — may  there  be  among  us  many  wrest- 
ling Jacobs,  many  prevailing  Israels  who  will  not 
let  thee  go  except  thou  bless  them,"  &c. 

As  has  been  suggested  above,  to  excel  in  public 
prayer  is  by  no  means  common.     How  seldom, 
indeed,  is  this  service  performed  in  such  a  manner 
as  to  fix  the  attention  and  impress  the  mind  of  the 
hearer  ?      How  often,  on  the  contrary,  do  public 
prayers  exhibit  almost  every  species  of  fault,  in  re- 
gard to  the  general  spirit  and  manner,  the  topics 
introduced,  the  careless,  affected,  drawling  or  hurried 
pronunciation,  the  frequent  repetition  and  perhaps 
irreverent  use  of  the  sacred  names,  the  introduction 
of  unusual  and  inappropriate  words,  and  of  highly 
figurative  language  and  allusions,  of  long  and  in- 
volved periods,  of  didactic  and  controversial  matter, 


40 

of  labored  description  hyperpole  and  metaphor  ? 
How  often,  instead  of  a  calm  and  collected  state  of 
mind,  do  we  witness  haste,  effort  and  irreverence ; 
and  instead  of  what  would  be  appropriate,  a  sur- 
prising crudeness  and  flippancy  in  matter  and 
manner,  which  would  not  be  tolerated  in  a  sermon, 
and  would  be  very  ill  thought  of  in  a  closet  ? 

Another  subject  which,  while  at  Princeton,  he 
appears  to  have  studied  with  great  care  and  fidelity, 
and  with  great  benefit  to  his  own  mind,  and  to  his 
after  usefulness,  was  the  character,  vicarious  suffer- 
ings, and  mediatorial  reign  of  our  Lord  Jesus  Christ. 
This  subject  interested  him  too  deeply  to  be  passed 
without  a  thorough  investigation,  and  the  attain- 
ment of  clear,  scriptural,  and  satisfactory  views  and 
convictions.  His  studies  and  meditations  on  it,  of 
which,  besides  one  considerable  essay,  there  are 
among  the  papers  of  this  period  a  variety  of  notices, 
appear  to  have  prepared  him  to  give  this  great  theme 
its  due  prominence  in  his  subsequent  writings  and 
ministrations.  There  are  among  his  sermons  no 
less  than  twelve  on  different  parts  of  the  character 
and  work  of  Christ. 

Passing  other  leading  subjects  of  inquiry  which 
specially  engaged  his  attention  in  the  course  of  his 
theological  studies,  it  remains  to  mention  one  of  a 
different  nature,  which  deeply  interested  him  before 
the  close  of  his  residence  at  Princeton  ;  viz.  the  state 
of  the  protest  ant  churches  in  France  and  the  val- 
leys of  Piedmonte,  the  facilities  of  usefulness  to 
them,  and  his  desire  if  possible  to  devote  himself 


41 

to  their  service.  His  mind  was  fully  made  up  to 
the  labors  and  privations  of  a  missionary  life,  and 
in  his  inquiries  into  the  condition  of  the  several 
nations  of  the  earth,  and  the  means  of  access  and 
usefulness  to  them,  his  own  reflections  appear  to 
have  led  him  to  select  the  above  mentioned  for  the 
scene  of  his  labors  as  a  preacher  of  the  gospel.  One 
of  his  letters  on  this  subject,  addressed  to  S.  V.  S. 
Wilder,  Esq.  then  recently  from  France,  and  dated 
March  21,  1824,  very  fully  exhibits  his  views  and 
the  state  of  his  feelings. 

"Theological  Seminary,  Ptinceton,  N.  J. 

March  21,  1824. 

"  Sir, — A  few  weeks  since,  I  visited  the  city  of 
New- York,  carrying  with  me  a  letter  of  introduction 
from  Dr.  Miller  addressed  to  yourself.  Your  absence 
from  the  city  deprived  me  of  the  opportunity  of  a 
personal  interview  with  you.  Upon  my  return  to  this 
place  I  took  the  liberty  of  writing  you  a  letter,  pre- 
suming that  your  kindness  and  the  nature  of  my 
inquiries  wTould  form  a  sufficient  apology  for  the 
trouble  which  a  stranger  was  giving  you.  Not  having 
heard  from  you,  and  supposing  that  you  have  not 
received  my  former  letter,  I  shall  here  repeat  the 
substance  of  what  it  contained. 

"  For  several  months  there  has  been  revolving  in 

my  mind  a  strong  desire  of  devoting  myself  to  the 

service  of  the  reformed  churches  of  France.     The 

once  nourishing  condition  of  that  formerly  most  fair 

4* 


42 

portion  of  the  christian  church,  the  havoc  produced 
in  it  by  the  persecutions  of  Lewis  XIV.  its  subse- 
quent declensions,  and  late  hopeful  symptoms  of 
recovery,  give  it  an  interest  in  the  view  of  every 
christian  who  surveys  the  various  nations  of  the 
earth.  An  especial  interest  should  he  take  in  it, 
who  is  just  coming  forward  to  lend  his  exertions  to 
the  extension  of  the  Redeemer's  kingdom,  and  who 
yet,  disengaged  from  all  restraining  connexions, 
should  try  to  consider  himself  a  citizen  of  the  world, 
and  therefore  as  much  bound  to  hear  the  claims  of 
one  country  as  another.  When  with  such  feelings 
I  further  consider  the  vast  importance  of  regaining 
those  territories  which  have  been  lost  since  the  re- 
formation, especially  a  country  so  rich  in  population, 
resources,  and  influence,  as  France :  and  when  the 
practicability  of  doing  it  is  rendered  more  probable 
by  the  religious  toleration  enjoyed  there,  the  present 
state  of  indifference  which  appears  in  the  Roman 
Catholic  communion,  and  the  increasing  willingness 
to  hear  gospel  truth  which  is  found  among  the 
Protestant  population.  All  these  facts  make  me 
unwilling  to  dismiss  the  thoughts  of  France  for  the, 
in  some  respects,  more  pleasing  prospects  of  staying 
at  home.  But  I  should  be  unfit  to  stay  at  home  if 
enchained  by  its  ties  I  was  appalled  at,  and  retreat- 
ed from  the  hardships  I  might  expect  abroad.  In 
attempting  to  obtain  the  information  necessary  to 
come  to  a  proper  decision  on  the  course  to  be  pur- 
sued, I  have  met  with  much  embarrassment.  In- 
telligence   respecting    the    religious    condition    of 


43 

France,  the  access  which  a  foreigner  might  obtain 
to  the  attention  of  the  people,  in  short,  every  thing 
I  would  wish  to  know,  I  have  found  very  scarce. 
Lately  I  have  seen  a  number  of  the  publications  of 
the  Continental  Society  :  extracts  of  correspondence 
and  reports  down  to  1822.  The  result  of  the 
whole  is  an  increased  desire  to  proceed  in  the  under- 
taking. But  how  shall  I  be  introduced  into  the 
country  and  supported  there?  The  Continental 
Society  employs  none  but  native  preachers.  The 
sums  already  expended  on  my  education,  and  the 
equal  claims  of  a  large  family,  leave  me  nothing  to 
expect  at  least  at  present  from  my  father.  Would  you 
advise  me  to  attempt  in  New- York  or  Philadelphia, 
where  I  am  best  known,  a  private  association  of 
wealthy  and  spirited  individuals,  who  would  agree 
to  support  one  or  two  agents,  or  does  our  distance 
from  France  render  impracticable  the  organization 
of  a  society  like  the  Continental  ?  Your  advice  in 
the  whole  business  will  of  course  depend  upon  some 
knowledge  of  the  individual  advised.  Permit  me 
then  to  say  a  few  things  concerning  myself :  cir- 
cumstances will  I  hope  excuse  the  apparent  want  of 
delicacy  in  doing  so.  My  parents  reside  in  the  state  of 
Ohio,  I  have  completed  the  course  of  collegiate  study, 
have  been  a  member  of  the  Theological  Seminary 
in  this  place  for  nearly  three  years,  and  expect  to  be 
licensed  by  the  presbytery  of  Philadelphia  in  a  few 
weeks.  I  have  not  yet  finished  my  twenty-first 
year.  My  youth,  though  disadvantageous  in  some 
respects,  will  enable  me  more  easily  to  transform 


44 

myself  into  a  Frenchman  in  manners  and  speech. 
The  most  discouraging  item  is  yet  to  come.  I  have 
very  little  knowledge  of  the  French  language.  But 
having  a  somewhat  good  memory,  I  expect  no  in- 
superable difficulty  on  this  score,  provided  my  organs 
of  speech  are  sufficiently  flexible  to  adjust  them- 
selves to  all  the  niceties  of  French  pronunciation. 
If  it  were  possible  to  get  the  charge  of  an  English 
church  in  some  part  of  France  for  two  or  three 
years,  I  might  in  the  interim  be  acquiring  the  lan- 
guage, and  whatever  else  I  should  find  necessary  : 
and  at  the  end  of  this  time,  I  should  expect  to  dis- 
solve all  local  engagements  and  pastoral  connexions, 
and  going  forth  as  an  itinerant,  to  sow  the  seed  of 
the  gospel  by  the  wayside,  or  within  inclosures, 
wherever  there  was  soil  to  receive  it ;  visiting  the 
languishing  and  destitute  churches  ;  seeking  out  the 
remnants  of  Huguenot  Societies,  which  I  dare  say 
are  still  existing  in  many  parts  of  the  country,  espe- 
cially the  mountainous  districts  of  the  southeast. 
Circumstances  might  determine  me  to  use  the  sub- 
sidiary means  of  distributing  tracts,  forming  asso- 
ciations, translating  or  composing  religious  books, 
<fec.  An  undertaking  of  this  kind,  I  deliberately 
expect  will  involve  much  self-denial  and  hardship  ; 
but  in  this  way  I  should  delight  to  spend  my  life. 
As  yet  I  have  taken  no  step  and  made  no  arrange- 
ments for  such  a  mission.  I  venture  to  lay  open 
my  feelings  and  solicit  the  advice  of  one  whose  know- 
ledge of  that  country  and  its  religious  concerns, 
best  enables  him  to  give  advice,  and  whose  attach- 


45 


ment  to  a  cause  all  christians  love,  will  I  doubt  not 
dispose  him  to  do  it.  Among  other  inquiries,  had 
I  better  be  ordained  in  this  country,  or,  going  merely 
as  a  licentiate,  enter  the  ministry  there,  and  thus 
secure  the  confidence  and  interest  of  the  native 
pastors  ?  Do  the  laws  require  all  candidates  for  the 
ministry  to  go  to  the  seminary  at  Montaubon  ?  Will 
it  be  necessary  to  be  naturalized  ?  These  queries, 
with  whatever  else  you  may  think  important,  will 
you  be  so  good  as  to  answer  ?  It  is  not  improbable 
that  immediately  after  my  licensure  (which  will  take 
place  about  the  20th  of  April,)  I  shall  visit  New 
England,  and  then  I  hope  to  have  the  gratification 
of  seeing  you  face  to  face.  I  must  not  forget  to 
mention  that  a  classmate  of  mine,  Mr.  Benedict,  a 
young  man  of  piety,  fortitude  and  decision,  of  good 
talents  and  popular  eloquence,  has  recently  been 
very  seriously  thinking  of  associating  himself  with 
me,  in  my  projected  undertaking.  About  the  first 
of  June  I  design  to  return  to  Ohio  to  visit  my  friends, 
from  whom  I  have  been  these  three  years  absent. 
Before  that  time  I  wish  to  have  my  mind  decided 
on  this  subject.  Your  letter  and  advice  I  expect 
will  have  the  principal  weight  in  that  decision. 
Though  personally  a  stranger  to  you,  yet  allow  me 
to  subscribe  myself  yours  in  christian  affection. 

Joseph  Stibbs  Christmas." 

To  the  above  letter,  it  would  be  almost  inexcusa- 
ble not  to  add  the  following  brief  sketch  of  the  state 
of  religion  in  France,  and  the  principal  events  re- 


46 

specting  the  christian  profession,  from  the  reforma- 
tion down  to  a  recent  period,  in  connection  with  the 
facilities  and  encouragements  for  such  a  missionary 
enterprise  in  that  country,  as  he  had  in  view.  It 
was  written  by  him  a  few  weeks  before  the  letter, 
and  was  designed  for  a  periodical  publication. 

These  papers  show  the  cast  of  the  author's  mind, 
and  the  character  of  his  piety.     The  reader  will 
perceive  that  his  zeal,  though  adequate  to  any  un- 
dertaking of  christian  labor  and  self-denial,  travelled 
no  faster  than  his  knowledge ;  that  he  took  all  due 
pains  to  acquire  the  information  requisite  to  satisfy 
his  judgment  and  conscience ;  and  that  he  did  not 
communicate  his  project  to  others  for  their  co-ope- 
ration, till  he  had  carefully  surveyed  the  ground, 
and  availed  himself  of  every  means  of  light  within 
his  reach.     It  will  appear  afterwards  how,  in  the 
absence  of  any  near  prospect  of  being  enabled  to 
fulfill  this  favorite  plan,  he  yielded  to  what  appeared 
a  very  clear  intimation  of  the  will  of  Providence, 
and  went  another  way.     His  views  and  feelings, 
however,  raised  an  interest  in  the  welfare  of  the 
protestant  churches  of  France,  which  has  been  in- 
creased, especially  by  the  events  of  the  last  year, 
and  which,  it  is  hoped,  will  soon  lead  to  something 
like  a  fulfillment  of  his  design. 


"  It  is  to  be  regretted,  that  in  the  unexampled 
diffusion  of  religious  intelligence  which  has  taken 
place  within  a  few  years,  so  little  is  said  concerning 


47 

some  of  the  most  important  portions  of  the  world. 
What  we  receive  from  Europe  is  so  purely  English, 
that  we  never  obtain  more  than  a  sidelong  glance 
of  the  continent.      This  is  easily   accounted  for, 
when  we  remember  the  hostile  attitude  in  which 
the  British  government  has  until  recently  stood  with 
respect  to  the  neighboring  kingdoms.     The  noise 
of  warfare  and  battles  having  ceased,  we  begin  to 
hear  the  milder  accents  of  christian  solicitude,  and 
witness  the  nobler  feats  of  christian  exertion.     It  is 
my  intention  in  this  paper  to  make  a  few  remarks 
on  the  present  condition  of  France.     And  surely, 
in  whatever  point  of  light  it  is  viewed,  we  could 
not  be  summoned  to  a  more  worthy  theme  for  con- 
templation.    Melancholy  as  the  survey  is,  it  was 
not  always  so.     For  a  hundred  years  after  the  re- 
formation, France  was  the  garden-spot  of  the  church, 
the  fairest  portion  of  protestant  Christendom.     The 
influence  of  the  queen  of  Navarre,  and  the  apostoli- 
cal labors  of  Calvin,  Beza,  Farrel,  Viret,  and  others, 
early  obtained  for  the  reformed  doctrines  a  most 
extensive  diffusion  in  that  kingdom.     The  churches 
had  each  a  plurality  of  pastors,  were  calvinistic  in 
their  doctrines,  and  presbyterian  in  their  form  of 
government.     The  innumerable  vexations  to  which 
they  were  exposed  from  popish  intolerance,  were 
removed  about  the  close  of  the  sixteenth  century, 
by  the  famous  edict  of  Nantz,  issued  by  Henry  IV. 
The  days  which  followed  were  too  prosperous  for 
the  welfare  of  the  Huguenots  themselves,  (for  so 
the  French  christians  were  termed)  and  for  the 


48 

tranquil  observation  of  their  popish  countrymen. 
The  siege  of  Rochelle,  in  1628,  was  the  first  signal 
for  the  violation  of  solemn  treaty ;  the  massacre,  on 
St.  Bartholomew's  day,  in  1671,  was  the  next  in- 
stance of  sanguinary  discipline  inflicted  by  the 
holy  mother  ;  but  the  last  scene  of  the  tragedy  was 
reserved  for  the  revocation  of  the  edict,  in  1685. 
This  violation  of  every  bond,  human  and  divine,  of 
every  obligation  of  clemency  and  justice,  was  effected 
at  the  instigation  of  Richelieu,  prime  minister  of 
Louis  XIV.  The  day  after  this  nefarious  breach 
of  public  faith,  an  order  was  issued,  requiring  all 
who  would  not  embrace  the  Romish  communion 
to  depart  the  kingdom  instantly.  Multitudes,  to  the 
amount  of  about  eight  hundred  thousand,  gathering 
up  what  fragments  of  their  wealth  they  could,  fled 
from  their  country,  and  carried  the  arts,  morals,  and 
choicest  population  of  France,  into  Switzerland, 
Germany,  Holland,  England,  and  North  America, 
in  which  countries  they  found  an  asylum  from  op- 
pression. The  papists  were  not  yet  satisfied.  The 
last  order  was  immediately  followed  by  another, 
forbidding  them  to  quit  the  country.  Many  of  the 
refugees  were  arrested  in  the  highways  and  sea- 
ports. Regiments  of  soldiers  were  quartered  in  their 
houses,  to  dragoon  them  into  the  faith.  Their 
churches  were  shut,  their  pastors  murdered,  their 
females  violated,  and  their  houses  burned.  Many 
were  the  families  who  took  refuge  in  the  fastnesses 
of  the  mountains  :  but  many  more  were  they  whose 
bones  lay  burnt  under  the  smoking  ruins  of  their 


49 

dwellings.  This  is  no  exaggeration,  unless  the 
ingenious  cruelty  of  demons  can  be  exaggerated. 
The  report  of  these  transactions,  which  should  have 
melted  the  heart  of  barbarism  itself,  was  received  at 
Rome  with  the  most  public  demonstrations  of  joy 
and  thanksgiving.  After  such  thorough  work, 
where  are  we  to  look  for  the  protestant  church  of 
France  ?  A  remnant  of  oppressed  people  still  re- 
mained after  the  fury  of  the  persecution  was  over. 
They  could  say,  as  they  met  in  their  place  of  wor- 
ship, "  Here  Abaddie  once  taught" — "  So  many 
years  ago  Claude,  or  Daille,  or  Pictet,  or  Saurin, 
preached  here."  But  alas  !  those  prophets  were 
gone  !  and  the  residue  of  their  spirit  rested  not  on 
their  followers.  The  stupor  of  the  shock  they  had 
received  continued  for  more  than  a  century.  Infi- 
delity had,  with  an  unseen  hand,  taken  away  the 
key-stone  which  upheld  the  arch  of  empire.  The 
storm  of  the  French  revolution  came.  Its  violence 
alike  laid  prostrate  the  magnificent  Romish  cathedral 
and  the  humbler  edifice  of  the  protestant  church. 
That  troublous  season  passed  by;  and  Bonaparte, 
with  a  liberality  which  reflects  honor  on  his  political 
sagacity,  granted  the  fullest  toleration  to  all  parties. 
But  the  unceasing  warlike  operations  of  his  reign 
generated  a  military  spirit,  which  exterminated 
every  other  passion.  The  only  education  among 
the  youth  was  military ;  and  war,  as  a  matter  of 
course,  became  the  profession  of  every  young  man. 
The  tactics  of  this  world  displaced  all  relish  for  the 
discipline  necessary  for  the  next.  Upon  the  resto 
5 


50 

ration  of  the  Bourbon  family,  all  attention  to  religion 
had  so  disappeared  even  among  the  Roman  Catho- 
lics, that  it  was  judged  expedient  to  send  forth  a 
host  of  missionaries  who  should  beat  up  recruits  to 
the  standard  of  the  pope.  But  among  the  majority 
of  the  people,  the  priest  was  despised,  as  the  wretch 
of  hypocrisy,  and  the  missionary  as  the  agent  of 
imposture.  After  all  that  has  been  done,  it  is  no 
unusual  thing  to  enter  a  splendid  chapel,  and 
find  not  more  than  a  score  of  persons  attending 
mass. 

"  The  reformed  have  legal  toleration  under  the 
Bourbon  dynasty,  but  it  is  accompanied  with  many 
unjust  restrictions.  No  foreigner,  for  instance,  can 
become  a  pastor  in  their  churches,  and  none  of  their 
preachers  are  allowed  to  address  more  than  nineteen 
persons,  unless  it  is  in  a  church  or  a  licensed  house. 
It  is  but  a  few  years  since  many  of  the  protestants 
were  massacred  at  Nismes.  Of  a  population  of 
about  thirty  millions,  two  or  three  millions  may  be 
ranked  among  the  protestants  who  form  five  hun- 
dred and  seventy  congregations.  Let  a  few  facts 
guide  us  in  an  estimation  of  their  religious  charac- 
ter. The  Lord's  day,  the  stiict  observance  of  which 
forms  such  an  unfailing  criterion  of  christian  feeling, 
is  in  scarce  any  part  of  France,  or  even  the  whole 
continent  of  Europe,  kept  with  what  we  should  term 
decent  respect.  Twenty  theatres,  every  Sabbath 
evening,  throw  open  their  doors  to  receive  the  giddy 
population  of  Paris,  who  are  accounted  very  religious 
if  they  have  attended  a  single  service  in  the  fore- 


51 

noon.  In  this  Maelstrom  of  dissipation  may  the 
protestant  as  well  as  the  Romanist  be  seen  circling. 
A  few  years  since  a  couple  of  clergymen  quarreled : 
a  challenge  was  passed,  and  accepted :  they  met, 
and  fought :  neither  was  killed  :  and  each  continued 
to  carry 

'  Weekly  to  church  his  book  of  wicked  prayers,' 

without  giving  any  offence  to  the  public  sense  of 
decorum.  These  facts  sufficiently  indicate  a  laxity 
of  morals,  while  the  appearances  of  a  corruption  of 
doctrine  are  still  more  alarming.  The  creeping 
pestilence,  which  is  rightly  termed  neology,  has 
been  moving  among  the  clergy  ;  and,  like  the  si- 
moom of  the  desert,  wherever  breathed,  instant  pu- 
trefaction takes  place  through  the  whole  system. 
By  this,  is  meant  a  cold,  heartless,  God-denying 
heterodoxy,  which  is  nothing  better  than  '  baptized 
infidelity.'  Its  chief  seat  is  in  the  German  univer- 
sities, and  from  them  it  is  gradually  extending  its 
influence,  and  many  there  are  in  Switzerland  and 
France  who  have  drunk  in  the  poison  at  those 
fountains.  If  these  things  be  so,  the  Gallican 
churches  must  be  in  a  deplorable  condition.  The 
little  leaven  which  should  have  leavened  the  mighty 
mass,  may  be  supposed  to  have  nearly  lost  its  fer- 
menting qualities.  We  would  not,  however,  say 
like  the  prophet  Elijah,  ready  to  die  under  the  ju- 
niper tree,  that  God  has  not  a  remnant  left  among 
that  people.     An  animating  process  of  renovation  is 


52 

at  work.  Some  of  the  agents  employed,  and  the 
pleasing  indications  of  success  shall  be  mentioned. 

"  Among  these  may  be  ranked,  as  one  of  the 
first,  the  Bible  Society  of  Paris,  with  its  forty  or 
fifty  auxiliaries,  established  in  the  most  important 
cities.  It  was  ascertained,  that  for  more  than 
twenty  3^ears  not  a  single  edition  of  the  scriptures 
had  been  published  in  France  previous  to  an  im- 
pression printed  by  the  British  and  Foreign  Bible 
Society.  Bible  societies  are  now  warmly  patronized  : 
and  when  the  agent  from  the  Paris  society  proceeded 
to  Lyons  to  establish  another  there,  the  crowd  was 
so  immense  that  it  was  found  necessary  to  address 
them  in  the  open  air.  Roman  Catholics  had  ob- 
jected to  the  diffusion  of  the  scriptures  in  the  ver- 
nacular tongue,  that  they  were  not  translated  from 
the  authorized  Vulgate.  Versions  from  the  Latin 
have  accordingly  been  made  by  Professor  Van  Ess 
in  Germany,  and  the  Baron  de  Sacy  in  France ; 
men  who  are  themselves  papists  in  profession. 

u  The  missionary  society  instituted  in  the  French 
metropolis  employs  an  American,  Rev.  Jonas  King, 
in  Palestine  :  and,  like  all  other  missionary  institu- 
tions, has  re-acted  most  beneficially  on  the  churches 
at  home.  A  more  general  attention  to  the  things 
which  God  is  doing  through  the  earth,  v$  excited, 
and  the  monthly  concert  of  prayer  is  generally  ob- 
served in  the  southern  districts.  Very  great  exer- 
tions have  been  made  to  introduce  the  Lancasterian 
method  of  teaching,  and  schools  for  mutual  instruc- 
tion, as  they  are  called,  are  now  very  numerous* 


53 

"  But  it  is  chiefly  by  the  preaching  of  the  gospel 
that  God  chooses  to  accomplish  every  great  moral 
revolution,  and  the  pulpit 

'  Must  stand  acknowledged,  while  the  world  shall  stand, 
The  most  important  and  effectual  guard, 
Support,  and  ornament  of  virtue's  cause.' 

A  small  number  of  zealous  and  able  ministers  of 
the  gospel  are  found  in  a  few  of  the  most  important 
posts  in  the  country.  M.  Martin,  of  Bourdeaux, 
M.  Lessignol.  of  Montpelier,  and  M.  Mallan,  of  Ge- 
neva, are  not  unknown  to  the  christian  public.  In 
Germany,  two  men  have  arisen  in  the  bosom  of  the 
Roman  Catholic  church,  each  of  whom  well  de- 
serves the  title  of  Leuconomas  redivivus.  Lindell, 
by  his  bold  and  faithful  preaching  of  the  gospel, 
drew  upon  himself  the  odium  of  the  popish  ecclesi- 
astics, who  were  about  to  shut  him  up  in  a  monas- 
tery for  life.  But  receiving  an  invitation  from  the 
Prince  Galitzin  to  go  to  St.  Petersburg!!,  they  dared 
not  detain  him.  He  has  since  renounced  all  con- 
nection with  the  Romish  church. 

"  The  other  luminary  of  the  German  church  is 
Gossner.  The  unbounded  popularity  of  this  man 
of  God  attracts  vast  crowds  wherever  he  preaches. 
He  has  been  known  to  address  from  twenty-five  to 
thirty  thousand  persons  in  the  open  fields.  His 
useful  zeal  was  not  long  in  drawing  down  perse- 
cution upon  his  head.  He  was  thrown  into  prison, 
and  confined  for  six  months,  when  he  was  released 
at  the  solicitation  of  the  Emperor  Alexander,  who 


54 

had  him  transported  to  the  Russian  capital.  He  is 
preaching  there  now,  with  a  great  blessing  upon 
his  labors.  In  the  northern  circles  of  Germany 
there  has  been  a  very  general  religious  excitement 
of  late ;  and  such  is  the  progress  of  enlightened 
views,  that  it  is  supposed  that  the  whole  of  that 
portion  of  central  Europe  is  nearly  ready  to  throw 
off  the  yoke  of  the  Pope.  In  Switzerland,  too,  the 
labors  of  a  Catholic  priest,  named  Boos,  have  been 
much  blessed.  A  work  which  he  published,  on 
justification  by  faith,  contains  those  very  views  of 
this  doctrine  which  Luther  considered  the  founda- 
tions of  the  church. 

"  But  to  return.  The  benevolent  enterprise  of 
British  christians  instituted,  in  the  year  1818,  the 
Continental  Society,  whose  object  was  to  spread 
the  knowledge  of  the  gospel  in  France,  by  assisting 
local  preachers  of  an  evangelical  stamp,  and  em- 
ploying agents,  who  should  traverse  the  country  in 
all  directions,  carrying  with  them  the  everlasting 
gospel.  From  twelve  to  twenty  of  these  laborious 
itinerants  have  been  in  this  manner  constantly 
employed.  In  many  instances,  they  have  been 
received  with  open  arms  by  the  settled  pastors,  to 
whom  they  have  been  useful  in  directing  to  clearer 
views  of  the  truth,  and  encouraging  them  in  their 
evangelical  diligence.  Many  a  destitute  and  scat- 
tered flock  of  Jesus  Christ  has  by  them  heard  the 
voice  of  the  Great  Shepherd,  and  many  and  signal 
have  been  the  instances  of  conversion  under  their 
ministrations.     If  my  memory  fails  me  not,  it  was 


55 

by  the  preaching  of  one  of  these  evangelists  that  a 
very  extensive  revival  took  place  in  one  of  the  can- 
tons of  Switzerland,  in  which  seventeen  ministers 
were  brought  to  the  expeiimental  knowledge  of  the 
truth.  In  the  valleys  of  Piedmont,  so  sacred  to  every 
pious  recollection,  they  have  visited  the  primitive 
Waldenses,  a  people  who  are  now  about  eighteen 
thousand  in  number,  and  who  would  hail  the  as- 
sistance of  gospel  laborers  with  transport.  They 
have  heard  of  a  congregation  of  four  hundred  shep- 
herds on  the  French  side  of  the  Pyrenees,  who 
have  had  no  minister  since  the  revocation  of  the 
edict  of  Nantz,  but  who  still  meet  together  every 
sabbath  to  read  the  scriptures  and  pray. 

"Connected  with  the  Continental  Society,  is  a 
singular  and  useful  class  of  men,  the  Colporteurs. 
These  are  pious  young  men,  who  travel  through 
the  villages  writh  packages  of  Bibles,  tracts,  and 
pious  books.  They  visit  from  house  to  house,  in- 
quiring for  those  who  are  destitute  of  the  word  of 
life ;  have  much  religious  conversation  with  the 
inhabitants,  and  frequently  drop  a  short  exhortation 
to  the  little  companies  that  cluster  around  their 
package  of  Bibles.  They  usually  call  on  the  Ro- 
mish curates,  and  have  found  many  of  them  who 
had  never  seen  a  New  Testament  before  ! — a  book 
which  they  have  in  many  instances  purchased  with 
eagerness. 

"From  the  preceding  statements,  it  is  evident 
that  this  "  great  nation?  as  they  have  styled  them- 
selves, are  in  an  interesting  and  hopeful  condition. 


56 

IN  ever  since  the  reformation  have  the  fields  appeared 
whiter  for  the  harvest.  What  a  triumph  to  the 
church  would  it  be,  if  France  should  be  christian- 
ized !  There  is  not  a  country  on  the  globe  which 
from  its  location,  resources,  or  influence,  could  be 
more  instrumental  in  the  universal  propagation  of 
the  gospel.  Frenchmen  have  in  our  associations 
become  so  much  connected  with  warfare  and  blood- 
shed, that  we  have  almost  forgotten  that  they  are 
immortal  beings,  and  as  susceptible  of  a  religious 
influence  as  any  other  people.  In  our  endeavors 
to  extend  the  gospel  through  the  world,  it  becomes 
us  not  to  overlook  a  nation  who  are  highly  civilized, 
who  have  their  language  fixed,  and  the  Bible  trans- 
lated, who  are  accessible,  and  many  of  them  desirous 
to  be  taught,  and  who  once  evangelized  themselves, 
possess  the  means  of  extending  the  blessing  far  and 
wide.  An  American  wTould  in  that  country  find 
a  much  more  direct  way  to  the  hearts  of  the  people 
than  an  Englishman.  Why,  then,  does  not  the 
American  church  send  her  messengers  of  salvation 
to  them  ?  Why  have  we  no  such  institution  as 
the  Continental  Society  of  London  ?  The  main- 
tenance of  missionaries  in  that  country  would  be  as 
cheap  as  in  any  part  of  the  world.  We  trust  there 
are  young  men  who  are  willing  to  go  upon  so  noble 
an  enterprise ;  who,  ready  to  spend  their  lives  in 
the  propagation  of  the  gospel,  would  desire  no  easier 
employment  than  to  go  forth  and  scatter  the  seed 
of  truth  wherever  there  was  soil  to  receive  it. 
That  singular  interest  which  the  truth,  faithfully 


57 

declared,  has  where  it  has  been  for  a  long  while 
unheard  and  unknown,  might  be  expected  ;  and  a 
generation  of  Frenchmen,  it  might  be  hoped,  would 
rise  up  to  bless  the  men  who  had  sought  the  things 
which  are  Jesus  Christ's,  while  so  many  seek  the 
things  which  are  their  own.  France,  which  has 
been  fertilized  more  than  any  other  country  by  the 
blood  of  martyrs,  and  signalized  more  than  any 
other  by  the  awful  displays  of  human  depravity 
and  the  triumphs  of  irreligion — France,  we  trust, 
is  in  a  more  remarkable  manner  than  any  other 
country  to  experience  the  energies  of  Divine  Grace. 

«  J.  S.  C. 
"  Princeton,  April  7,  1824." 


Mr.  Christmas  left  the  Theological  Seminary  in 
April,  1824,  and  proceeded  to  Philadelphia,  to  attend 
a  meeting  of  the  Presbytery,  by  which  he  was 
licensed  to  preach  the  Gospel.  He  read  to  that  body 
a  narrative  of  his  religious  experience,  in  which, 
alluding  to  the  period  of  his  conversion,  he  says : 
"  Painting,  which  I  had  hitherto  been  much  en- 
gaged at,  and  which,  with  an  enthusiastical  attach- 
ment, I  had  resolved  on  as  a  profession,  now  lost 
its  charms  ;  I  deplored  what  I  considered  an  idola- 
trous love  of  a  fine  art.  Such  an  alienation  of  af- 
fection from  my  old  pursuits  took  place,  as  a  few 


58 

months  beforel  had  considered  impossible.  The  gos- 
pel ministry,  which  had  formerly  been  a  subject  of 
aversion,  I  now  began  to  think  would  be  a  most 
delightful  employment." 

He  had  scarcely  received  his  license,  when  a 
messenger  from  the  new  Presbyterian  church  in 
Montreal  arrived  in  Philadelphia,  with  a  view  to 
obtain  him  for  their  pastor.  "I  was,"  he  writes,  "at 
this  time  exceedingly  desirous  of  going  on  a  mis- 
sion among  the  scattered  and  destitute  ^  Protestant 
churches  of  France.  When  I  received  the  propo- 
sal of  this  messenger,  I  was  much  averse  to  it,  and 
persuaded  him  to  return  to  New- York  and  seek 
another  candidate,  which  he  did.  In  a  few  days  I 
received  a  letter,  saying  he  was  waiting  there  for 
me ;  and  shortly  after  he  came  again  himself  to 
take  me.  I  was  reluctant  and  hesitating ;  but  hav- 
ing prayed,  and  received  the  unanimous  counsel  of 
my  friends  and  ministerial  brethren,  I  went  with 
him,  and  on  the  fifth  of  May  reached  Montreal." 
At  the  end  of  three  weeks  the  congregation  gave 
him  an  unanimous  call;  and  having  become  a 
member  of  the  presbytery  of  New- York,  he  was  or- 
dained by  a  committee  of  that  body  on  the  first  of 
August,  1824.  He  now  entered  on  a  field  of  exer- 
tion, in  which  there  was  very  much  to  do,  with  a 
constitution  not  naturally  robust,  and  which,  it.  is 
presumed,  was  already  in  some  degree  impaired ; 
and  in  a  climate  the  extremes  of  which  he  was  not 
able  to  endure.  He  however  persevered  with  the 
spirit  and  fortitude  of  a  martyr  for  four  years,  and 


59 

until  his  physicians  warned  him  to  remove,  or  ex- 
pect a  speedy  termination  of  his  life.  He  early  be- 
came attached  to  his  people,  and  deeply  concerned 
for  their  spiritual  welfare,  and  for  their  sake  strug- 
gled through  several  periods  of  severe  illness,  when 
every  earthly  consideration  moved  him  to  withdraw. 
Events  showed  that  he  had  a  great  work  to  do 
there :  and  by  temporary  absence,  travel,  and  rest, 
his  exhausted  strength  was  regained,  and  his 
wonted  vigor  repeatedly  restored. 

In  June,  1825,  he  married  Miss  Louisa  Jones, 
daughter  of  Mr.  Perez  Jones,  of  the  city  of  New- 
York;  who,  by  her  piety,  intelligence,  and  wisdom, 
her  meek  and  affectionate  spirit,  and  the  dignity 
and  amiableness  of  her  manners,  was  singularly 
well  suited  to  him,  and  to  the  station  she  was  called 
to  occupy. 

His  ministerial  and  pastoral  labors  were  eminently 
beneficial  to  his  people,  throughout  the  whole  pe- 
riod of  his  residence  with  them  ;  and  especially  in 
the  early  part  of  1827,  his  church  was  greatly  bless- 
ed and  enlarged,  by  a  powerful  work  of  the  Holy 
Spirit.  About  one  hundred  of  those  who  appeared 
to  be  savingly  benefited,  were  added  to  that  church. 
Of  various  others  belonging  to  different  places  and 
religious  connections,  five  or  six  were  inhabitants  of 
St.  Andrews,  a  town  about  forty-five  miles  west 
from  Montreal,  to  which  place  he  made  a  visit  of 
four  or  five  weeks  early  in  the  autumn,  when  a 
similar  work  of  grace  commenced,  and  was  pro- 
moted by  his  instrumentality,  and  about  thirty  per- 


60 

sons  were  added  to  the  church.  Near  the  close  of  the 
same  year,  a  renewed  religious  attention  appeared 
in  his  own  congregation,  and  about  twenty  were 
recognized  as  hopeful  converts. 

The  following  brief  review  of  his  principal  labors 
while  pastor  of  that  church,  and  of  some  of  their 
results,  was  drawn  up  by  him  shortly  after  his  re- 
moval thence. 

w  I  have  reason  to  bless  God  for  the  great  good, 
direct  and  indirect,  which  he  has  made  me  the 
means  of  doing.  I  hope  I  may  number  considera- 
bly above  an  hundred  souls  converted  through  my 
instrumentality.  I  have  improved  my  acquain- 
tance, both  with  the  Greek  and  Hebrew  languages, 
and  have  been  growing  in  the  knowledge  of  the 
English  bible.  My  mind  has  been  enlightened  and 
instructed  on  many  points  of  Christian  doctrine ; 
particularly  depravity,  the  will,  natural  and  moral 
inability,  and  the  nature  of  the  prayers  of  the  im- 
penitent." 

"  Among  other  labors  I  delivered  several  unwrit- 
ten lectures  on  ecclesiastical  history,  in  the  Method- 
ist chapel. 

"2.  A  series  of  Wednesday  evening  lectures  on 
the  apostle's  creed. 

"3.  Constructed  a  biographical  chart  for  nineteen 
centuries. 

"4.  Wrote  the  report  of  the  Bible  Society  for  the 
year  ending  1826.  (Published.) 

"5.  Wrote  the  tract  on  repentance,  No.  183  of 
the  series  of  the  American  Tract  Society,  which 


61 


God  has  already  blessed  to  four  individuals  that  I 
have  heard  of." 

"  6.  Wrote  an  essay  on  the  institution  and  perpe- 
tuity of  the  Christian  Sabbath,  of  seventy  MS. 
pages,  which  was  submitted  for  a  premium,  with  I 
believe  nearly  fifty  others,  to  the  committee  of  the 
Albany  presbytery." 

"  7  Conducted  a  controversial  discussion  with  a 
Catholic  priest  and  a  Catholic  layman,  in  a  public 
print.  The  several  pieces  were  afterwards  repub- 
lished in  a  pamphlet  of  sixty-four  pages." 

"8.  Wrote  and  published  an  'Appeal  to  the  In- 
habitants of  Lower  Canada  on  the  disuse  of  Ardent 
Spirits :'  after  the  formation  of  the  Temperance  So- 
ciety." 

"  9.  Wrote  and  published  a  discourse  on  the  na- 
ture of  that  inability  which  prevents  the  sinner 
from  embracing  the  gospel.     44  pp.  8vo." 

Succeeding  the  above  is  a  list  of  the  principal 
books  he  had  read  during  the  same  period,  and  a 
general  view  of  his  entire  studies  in  every  depart- 
ment of  literature  and  science,  which  he  calls  an 
estimate  of  his  knowledge  and  ignorance,  together 
with  his  plan  for  future  acquisitions. 

The  tract  before  mentioned  on  repentance  was 
written  in  April,  1826.  He  says  of  it  in  one  of  his 
memorandums  of  that  period,  "  If  this  tract  is  pub- 
lished I  shall  consider  it  the  most  useful  labor  of 
my  life."  The  following  notice  of  it  was  commu- 
nicated in  the  summer  of  1828,  at  a  conference  of 
6 


62 

churches  in  Connecticut,  by  a  delegate.  'In  a 
town  not  far  from  New-Haven,  in  April  last,  (1828.) 
a  pious  father,  passing  the  street,  observed  a  paper 
partly  covered  with  dust,  which  proved  to  be  the 
tract  No.  183  on  repentance.  He  carried  it  home 
and  read  it  to  his  family.  The  next  morning  his 
daughter  read  it,  retired  to  her  room,  and  formed 
a  solemn  resolution  not  to  rest  without  that  repen- 
tance which  it  recommends.  Her  anxiety  and  dis- 
tress increased  to  such  a  degree,  that  her  friends  and 
neighbors  were  alarmed,  and  were  greatly  affected 
by  the  evidence  they  saw  in  her  case  of  the  opera- 
tions of  the  Spirit  of  God.  It  was  not  long  before 
she  appeared  truly  penitent  and  reconciled  to  God. 
Her  brother  and  another  young  man  were  deeply 
affected  by  the  scene ;  were  convicted  of  their  sins, 
and  soon  hopefully  converted ;  and  at  the  time 
when  this  narration  was  given  two  others  of  her 
friends  were  inquiring  with  earnestness  what  they 
must  do  to  be  saved.'  This  tract  is  recommended 
to  the  reader  for  his  own  benefit  and  for  circulation. 
It  exibits  the  nature  of  repentance  in  a  clear  and 
concise  manner ;  and  presents  the  most  affecting 
considerations  to  induce  an  immediate  performance 
of  the  duty. 

His  essay  on  the  institution  and  perpetuity  of  the 
christian  sabbath,  does  not  appear  to  have  gained 
the  award  of  the  committee  to  whom  it  was  com- 
municated, nor  to  have  been  returned,  owing 
doubtless  to  the  want  of  directions  to  that  effect. 


63 

This  was  a  subject  of  the  most  lively  interest  to 
him.  He  esteemed  the  sabbath  a  delight,  the  holy 
of  the  Lord,  honorable ;  and  he  was  tenderly  con- 
scientious to  honor  the  Lord  during  its  sacred  hours, 
not  doing  his  own  ways,  nor  finding  his  own  plea- 
sure. There  are  many  notices  to  this  effect  scattered 
up  and  down  among  his  papers ;  and  it  was  the 
subject  of  a  number  of  his  sermons  and  other  pulpit 
exercises.  In  two  discourses,  in  particular,  on  the 
fourth  commandment,  written  in  1826,  he  illustrates 
the  following  positions. 

I.  That  the  sabbath  is  of  divine  authority  and 
perpetual  obligation ;  which  occupies  the  whole  of 
the  first  discourse. 

II.  The  manner  in  which  it  is  to  be  kept. 

1.  That  we  are  required  to  prepare  beforehand 
for  its  sanctification. 

2.  It  is  to  be  sanctified  by  avoiding  idleness,  re- 
creations, and  business,  and  devoutly  attending  upon 
its  appropriate  religious  duties.  He  shows  how  it 
may  be  profaned  by  idleness,  amusement,  and  busi- 
ness ;  and  points  out  the  principal  duties  and  ser- 
vices to  be  attended  to. 

His  controversial  discussion  was  begun  in  a  public 
print  by  a  catholic  priest,  who  was  excited  thereto 
by  a  published  account  of  the  recent  revival  of  re- 
ligion. In  his  replies  to  the  priest  and  his  helpers, 
he  made  a  spirited  attack  on  the  errors  of  popery, 
which  soon  put  a  period  to  the  controversy. 


64 

His  appeal  to  the  inhabitants  of  Lower  Canada, 
on  the  subject  of  temperance,  was  published  in  June 
1S28,  in  an  octavo  pamphlet,  with  the  constitution 
of  the  Montreal  Society  for  the  promotion  of  Tem- 
perance ;  and  was  widely  circulated.  He  exhibits 
in  vivid  colors  the  ruinous  effects  of  intemperance  ; 
shows  that  the  moderate  consumption  of  intoxi- 
cating liquors  is  dangerous  and  of  no  benefit ;  and 
finally,  that  it  is  the  bounden  duty  of  every  person 
entirely  to  relinquish  and  abstain  from  such  liquors, 
unless  required  as  medicine.  The  writing  of  this 
appeal  was  one  of  the  last  services  which  he  per- 
formed in  that  country ;  and  it  has  doubtless  been 
extensively  useful.  In  a  review  of  it  in  the  Chris- 
tian Spectator  for  October  of  the  same  year,  the 
writer  says,  "  It  is  brief,  pointed,  and  clear :  goes 
the  whole  length  of  utter  banishment,  and  exhibits 
the  most  compendious  view  we  have  met  with,  of 
the  great  doctrines  of  temperance  which  are  gaining 
such  prodigious  currency." 

His  discourse  on  the  nature  of  that  inability  which 
prevents  the  sinner  from  embracing  the  gospel,  con- 
tains a  clear  and  satisfactory  elucidation  of  that  very 
important,  and  to  many  minds  difficult  subject ;  and 
inculcates  with  singular  force  the  practical  lessons 
which  his  doctrine  naturally  suggests.  He  preached 
the  substance  of  this  discourse  in  two  sermons  in 
December,  1827,  and  immediately  after  published  it 
by  request  of  his  congregation.  It  has  been  pronounc- 
edly competent  judges  to  be  the  ablest,  most  compre- 


65 

hensive,  and  best  written  discussion  of  this  subject 
which  has  ever  issued  from  the  press;  and  it  is 
therefore  inserted  in  this  volume. 

It  may  be  suitable  to  mention  here  as  belonging 
to  this  period,  another  tract  communicated  by  him, 
and  published  by  the  American  Tract  Society,  be- 
ing No.  252,  entitled  "  Mary  La  Fleur."  It  is  a 
brief  narrative  of  the  conversion  of  her  whose  name 
it  bears,  at  the  period  of  the  revival  of  religion  in 
his  congregation.  She  had  been  educated  in  the 
Romish  system  of  her  fathers,  and  no  one  could 
have  had  a  firmer  confidence  in  it.  "  But,"  says 
the  writer,  "  the  change  in  her  was  not  too  great  for 
Him  who  made  her  to  accomplish.  He  did  it  by 
imparting  a  keener  perception  of  moral  relations, 
and  a  quickened  sensibility  to  moral  truth.  Thus 
it  is  that  the  influence  of  the  Holy  Spirit  counteracts 
the  delusion  of  sin.  prepares  the  heart  to  receive  the 
knowledge  of  Christ,  and  becomes  an  effectual  cor- 
rective of  the  manifold  forms  of  destructive  error. 
No  sinner  thus  enlightened  can  fail  of  seeing  his 
own  vileness,  his  exposure  to  endless  misery,  his 
inability  to  satisfy  the  justice  of  God,  the  free  re- 
demption through  the  cross  of  Christ,  and  the  ne- 
cessity of  personal  holiness  in  order  to  eternal  salva- 
tion." When  the  subject  of  this  narrative  was 
taken  by  her  popish  friends  to  the  priest  and  re- 
quired  to  confess  what  they  deemed  her  soul-destroy- 
ing heresy,  she  said  to  the  confessor,  u  that  she 
thought  it  needless  to  recount  her  sins  to  him,  as 
6* 


66 

she  had  already  confessed  them  to  Jesus  Christ ; 
and  believed  herself  forgiven  ;  but  that  she  wa3 
ready  to  give  a  reason  of  the  hope  that  was  in  her  ; 
which  she  did  much  to  the  amazement  of  the  priest, 
who  had  never  heard  such  views  and  feelings  ex- 
pressed in  the  confessional." 

He  left  Montreal  early  in  the  summer  of  1828, 
with  some  faint  hope  of  again  regaining  his  health  ; 
but  finding  himself  little  benefited  by  travel,  he  so- 
licited a  dissolution  of  his  pastoral  relation,  in  which 
his  church  and  congregation  were  constrained  to 
concur  ;  and  his  connection  with  them  was  dissolved 
at  a  meeting  of  the  presbytery  in  October.  At  this 
period,  October  16,  he  wrote  the  following  memo- 
randum : — "  On  this  day  I  commence  my  temporary 
residence  in  New- York  city,  to  wait  and  see  what 
God  will  do  for  me.  My  wife  and  our  two  children 
with  myself,  are  residing  with  our  father  and  mo- 
ther, Mr.  and  Mrs.  Jones,  to  whose  kindness  we  are 
indebted  for  a  home  during  this  season  of  my  in- 
ability to  discharge  my  pastoral  duties.  After  car- 
rying the  first  proof-sheet  of  my  '  Farewell  Letter,' 
to  the  printer,  I  entered  the  meeting  of  the  presby- 
tery on  the  fourth  day  of  its  session.  Upon  my 
application  by  letter,  previously  forwarded  from 
Danbury,  the  pastoral  relation  subsisting  between 
me  and  my  people  in  Canada  has  been  formally 
dissolved.  And  thus  is  my  bark  at  once  cut  loose 
from  the  place  where  it  has  been  moored,  amidst 
storms  and  calms  for  mote  than  four  years  past." 


67 

In  the  letter  from  the  church  to  the  presbytery  3 
concurring  in  his  request  to  be  released,  they  say  : 
"  In  thus  separating  from  our  beloved  pastor,  while 
we  are  obliged  to  submit  to  the  painful  dispensation, 
we  can  only  add  the  expression  of  our  unfeigned 
regard  for  him,  our  satisfaction  with  the  faithful 
and  able  manner  in  which  his  ministry  has  been 
fulfilled ;  our  fervent  prayers  for  his  restoration  to 
health  and  usefulness,  and  our  solicitude  that  he 
may  ever  enjoy  the  Divine  benediction."  On  the 
other  hand,  he  bears  honorable  testimony  to  their 
affection,  tenderness,  and  kindness,  towards  him, 
during  his  residence  among  them,  and  on  his  taking 
a  final  leave  of  them. 

The  following  is  a  part  of  his  letter  to  the  pres- 
bytery on  this  occasion,  dated  Danbury,  Conn.  11th 
October,  1828. 

"  To  the  Moderator  of  the  first  Presbytery  of  New- 
York. 

"  Reverend  Sir — Circumstances  of  a  domestic 
nature  may  prevent  my  attendance  at  this  meeting 
of  the  presbytery.  By  this  communication  I  wish, 
in  pursuance  of  an  intention  which  I  have  duly 
made  known  to  the  parties  concerned,  to  apply  for 
a  dissolution  of  the  pastoral  relation  which  I  at 
present  sustain  to  the  American  presbyterian  society 
of  Montreal,  Lower  Canada. 

"  You  have  a  right  to  know  my  reasons  for  taking 
a  step  so  important  and  solemn  to  them  and  to  me, 
and  I  will  briefly  give  them.     They  are  my  present 


68 

inability  to  discharge  the  duties  of  the  station,  and 
the  little  probability  that  my  health  would  ever  be 
better  amidst  the  extremes  of  that  climate,  and  the 
toils  imposed  by  the  peculiar  state  and  solitary  po- 
sition of  the  field  of  labor.  For  three  successive 
years  I  have  been  annually  prostrated  by  the  rapid 
and  debilitating  transition  from  the  rigor  of  winter 
to  the  heat  of  summer,  and  obliged  to  seek  a  reno- 
vation of  health  by  absence  and  travelling.  About 
fourteen  months  since,  in  view  of  the  repeated  at- 
tacks by  which  my  constitution  and  life  were  en- 
dangered, I  determined  finally  to  leave  the  province, 
and  returned  to  Montreal  with  the  intention  of  doing 
so  without  delay.  While  engaged  in  making  the 
arrangements  for  such  a  measure,  my  health  was 
suddenly  and  surprisingly  restored,  and  such  were 
the  affectionate  entreaties  of  my  people  for  my  con- 
tinuance among  them,  that  I  consented  to  make 
the  experiment  for  another  year.  I  did  so.  But 
the  trial  has  brought  me  to  look  over  the  crumbling 
verge  of  the  grave.  The  certificate  of  the  highest 
medical  authorities  in  your  city,  which  I  obtained 
in  the  month  of  August  last,  has  since  become  un- 
necessary to  convince  any  one,  that  I  must  not  only 
leave  Canada,  but  for  some  time,  perhaps  for  ever, 
relinquish  the  much  loved  duties  of  the  ministry." 

The  Farewell  Letter,  above  mentioned,  to  his 
church  and  congregation,  is  inserted  at  the  close  of 
this  volume,  as  an  expression  of  his  mind  and  heart, 
which  of  itself  might  suffice  to  secure  for  him  the 


69 

love  and  gratitude  of  all  who  read  it.  It  were  su- 
perfluous to  say  any  thing  with  a  view  to  add  to 
the  interest  of  this  performance,  or  render  any  of  its 
passages  more  striking  or  impressive.  But  the 
reader  will  consider  the  circumstances  in  which  it 
was  produced :  after  months  of  painful  debility,  and 
in  the  midst  of  anxious  uncertainty  for  himself  and 
his  family ;  at  a  distance  from  his  friends  and  from 
the  scenes  of  his  usefulness  ;  and,  in  short,  when 
encompassed  with  causes  of  depression  and  sorrow. 
In  this  situation,  like  Paul  in  bonds  writing  to  his 
Philippians  and  Thessalonians,  he  wrote  to  his  peo- 
ple an  epistle  which  few  men  in  health  would  find 
it  easy  to  write,  and  which  few  in  a  like  case  would 
so  much  as  think  of  attempting, — encouraging, 
comforting,  exhorting,  and  warning  them,  as  a 
father  doth  his  children.  Let  the  reader  turn  to 
1st  Thessalonians,  especially  the  three  first  chapters, 
and  he  will  see  with  what  feelings  his  soul  was  full. 
His  church,  which  had  increased  during  his  ministry 
from  about  twenty  to  one  hundred  and  fifty  mem- 
bers, was  surrounded  with  the  thick  darkness  of 
popish  error  and  delusion ;  and  he  feared  lest,  after 
his  departure,  grievous  wolves  might  enter  in  among 
them,  not  sparing  the  flock.  He  therefore  gave 
thern  this  faithful  testimony ;  and  with  the  earnest- 
ness and  eloquence  of  christian  love,  counselled 
them  for  their  present  and  eternal  good, 


70 

Mr.  Christmas  now  felt  in  a  manner  lost,  those 
official  relations  and  duties,  which  both  in  sickness 
and  in  health  had  excited  and  directed  his  utmost 
exertions,  being  dissolved,  and  his  prospects  of  future 
health,  employment  and  usefulness  being  obscure 
and  disheartening.  Instead,  however,  of  yielding 
to  despondency  and  gloom,  he  at  once  summons  up 
all  his  energies,  and  as  it  were  with  his  eye  upon 
the  opening  grave,  begins  his  pilgrimage  anew, 
resolved  not  to  waste  or  lose  a  moment  that  remained 
to  him.  On  the  very  day  that  his  pastoral  relation 
was  dissolved,  he  commenced  in  a  quarto  volume 
the  notices  above  quoted  of  his  principal  studies  and 
writings  while  in  Canada,  and  near  the  beginning 
of  the  book  wrote  the  following  : — "  Though  con- 
vinced by  painful  experience  of  the  futility  of  mere 
resolutions,  still  as  all  that  is  valuable  and  'perma- 
nent in  character  is  founded  on  fixed  principles. 
which  every  man  must  have,  and  which  most  men 
will  find  it  beneficial  to  record  and  review,  I  proceed 
to  express  what  ought  to  be  the  leading  principles 
of  my  life,  and  which,  I  pray  God,  may  be  trans- 
cribed in  my  future  history. 

C-I  devote  myself  and  all  I  am,  to  the  glory  and 
service  of  God,  whose  I  am,  and  whose  I  have  pro- 
fessed to  be  in  heart,  for  time  and  eternity. 

"  That  I  may  best  serve  him,  I  am  bound  to  pro- 
mote and  preserve  the  perfection  of  my  corporeal, 
intellectual,  and  moral  nature. 

11  Bodily  health  I  have  learned  to  be  indispensable 


71 

to  the  acquirement  and  communication  of  know- 
ledge. 

11 1  will  ever  be  a  learner  ;  study  first  those  things 
which  are  of  greatest  importance,  and  will  ever 
consider  strength  and  discipline  of  mind  preferable 
to  a  mass  of  knowledge,  and  holiness  of  heart  more 
desirable  than  an  accumulation  of  learning." 

He  continued  to  write  in  this  book  occasionally, 
till  near  the  close  of  1829,  of  passing  occurrences, 
plans,  and  hints  of  "things  to  be  done,"  his  feeble 
and  discouraging  state  of  health,  and  the  means  of 
relief. 

It  remains  very  briefly  to  sketch  the  subsequent 
events  of  his  life. 

In  December,  1828,  he  prepared  for  a  voyage,  as 
chaplain  of  one  of  the  public  ships,  which  he  hoped 
might  benefit  his  health.  But  there  being  more 
delay  before  he  could  sail  than  was  consistent  at 
that  season  with  his  feeble  state,  he  sailed  early  in 
January,  1829,  for  New-Orleans,  as  agent  for  the 
American  Bible  Society.  Finding  himself,  on  his 
arrival  there,  unfavorably  affected  by  the  climate, 
and  unable  to  speak  in  public  or  make  any  conside- 
rable effort  any  way,  he  soon  returned.  On  reach- 
ing his  family,  he  found  that  his  youngest  daughter 
had  been  ill  during  his  absence,  and  was  now  near 
death.  On  the  seventh  of  April  she  was  taken 
from  them,  aged  six  months.  A  few  days  subse- 
quent to  this  event,  their  other  daughter,  then  nearly 
three  years  old,  was  taken  ill,  and  after  a  fortnight's 
struggle  with  disease  and   pain,  was  likewise  re- 


72 

moved  on  Lord's  day  morning-,  May  third,  as  if  in 
anticipation  of  the  release  of  both  her  parents. 

Owing  to  these  afflicting  occurrences,  and  the  fa- 
tigue and  anxiety  attending  them,  the  health  of 
Mrs.  Christmas  had  already  begun  perceptibly  to 
decline  ;  and  his  being  but  slightly  benefited  by  his 
voyage,  they  accepted  an  invitation  from  their  en- 
deared friend  Mr.  Wilder,  to  pass  the  summer  at 
his  residence  in  Bolton,  Massachusetts.  There  Mr. 
Christmas'  health  was  in  a  considerable  degree  re- 
cruited, and  he  preached  to  a  newly  formed  church 
and  congregation  in  that  place,  and  was  urged  to 
become  their  pastor.  Mrs.  Christmas,  however,  it 
was  soon  apparent,  was  fast  sinking  under  the  ef- 
fects of  pulmonary  consumption.  Early  in  July 
they  returned  to  this  city,  and  on  the  Lord's  day, 
August  ninth,  after  a  rapid  decline  and  much  se- 
vere suffering,  having  glorified  her  God  and  Savior 
by  her  meek  submission,  her  joy  in  the  promises  of 
the  Gospel,  her  faith  and  patience,  her  repeated  tes- 
timony on  behalf  of  vital  piety,  her  perfect  readiness 
and  willingness  to  depart,  and  her  triumphant  con- 
fidence in  Him  who  is  the  Resurrection  and  the 
Life,  she  fell  asleep. 

The  reader  may  imagine  the  tendency  of  this 
bereavement  upon  sensibilities  and  affections  like 
those  of  Mr.  Christmas.  Never  were  two  persons 
more  perfectly  united  in  heart  and  mind,  in  taste 
and  judgment,  in  their  views  and  experience  of  re- 
ligion, and  in  the  whole  aim  and  purpose  of  life 
than  those  now  separated.     The  cup  of  grief  could 


73 

not  fail  at  times  to  overflow,  and  at  intervals  he 
went  to  the  grave  to  weep  there.* 

He  had  one  unfailing  resource,  the  throne  of 
grace,  to  which  he  constantly  repaired;  and  he  now 
realized  the  inestimable  advantages  of  a  well  regu- 
lated and  diciplined  mind,  by  which  he  was  enabled 
to  regard  events  in  their  proper  connections  and  re- 


*  No  worthier  tribute  can  be  paid  to  their  joint  memory,  than  by 
quoting  the  following  passage  from  a  sermon  on  the  advantages  of 
Christianity  over  all  other  religions,  which  he  preached  on  the  se- 
cond Sabbath  preceding  that  on  which  his  own  death  occurred. 
This  was  the  last  sermon  that  he  wrote  ;  and  by  his  endorsement 
on  it,  it  appears  that  he  wrote  it  on  the  twenty-sixth  and  twenty- 
seventh  of  February,  1830,  on  one  of  which  days  it  is  known  that 
he  took  a  walk  to  the  place  where  his  departed  companion  was 
buried.  Having  contrasted  the  principal  systems  of  false  religion 
with  Christianity,  he  dwells  on  the  peculiar  consolations  and  hopes 
of  this  divine  religion,  and  introduces  the  following  illustration : 

"  '  I  saw  a  mourner  standing  at  eventide  over  the  grave  of  one 
dearest  to  him  on  earth.  The  memory  of  joys  that  were  past 
came  crowding  on  his  soul.  And  is  this,  said  he,  all  that  remains 
of  one  so  loved  and  so  lovely?  I  call,  but  no  voice  answers.  Oh! 
my  loved  one,  wilt  thou  not  hear?  Oh,  death  !  inexorable  death  ! 
what  hast  thou  done  ?  Let  me  too  die.  I  would  not  live  always. 
Let  me  lie  down  and  forget  my  sorrow  in  the  slumber  of  the  grave.' 
While  he  thought  thus  in  agony,  the  gentle  form  of  Christianity 
came  by.  She  bade  him  look  upward,  and  to  the  eye  of  faith  the 
heavens  were  disclosed.  He  saw  the  ineffable  glory  of  God.  He 
heard  the  song  and  the  transport  of  the  great  multitude  which  no 
man  can  number  around  the  throne.  There  were  the  spirits  of 
the  just  made  perfect ;  there  the  spirit  of  her  he  mourned.  Their 
happiness  was  pure,  permanent,  perfect.  The  mourner  then  wiped 
the  tears  from  his  eyes,  took  courage, and  thanked  God.  'All  the 
days  of  my  appointed  time,  said  he,  will  I  wait  till  my  change 
come  ;'  and  he  returned  to  the  duties  of  life,  no  longer  sorrowing 
as  those  who  have  no  hope." 

7 


74 

lations.  and  to  engage  himself  in  duties  of  active 
obedience,  instead  of  being  paralyzed  with  sorrow, 
loneliness,  pain,  and  discouragement.  From  some 
indications  of  returning  health,  he  felt  that  Provi- 
dence might  have  something  yet  for  him  to  do,  and 
he  girded  himself  anew  for  any  service  to  which  he 
might  be  called,  anxious  only  to  fill  up  what  re- 
mained of  life  in  such  a  manner  as  to  be  every  mo- 
ment ready  for  its  termination. 

In  the  course  of  this  season  he  wrote  for  the  City 
Temperance  Society  an  admirable  "  Address  to 
Physicians,"  adapted  to  enlist  their  zealous  coope- 
ration in  behalf  of  that  cause.  He  also  wrote  for 
that  society  an  appeal  "  To  Grocers,"  tending  to 
dissuade  them  from  selling  intoxicating  liquors ; 
and  likewise  for  the  American  Tract  Society  seve- 
ral prize  handbill  tracts,  which  were  accepted  and 
published. 

About  the  first  of  October  he  accepted  the  unani- 
mous call  of  the  Bowery  presbyterian  church  and 
congregation,  to  be  their  pastor  ;  and  was  in- 
stalled as  such  on  the  fourteenth  of  that  month. 
Here  his  ministerial  and  pastoral  labors  were  in  all 
respects  abundantly  acceptable,  and  besides  being 
the.  means  of  the  conversion  of  several  of  his 
hearers,  his  instructions,  prayers  and  example  in 
public  and  private,  were  eminently  such  as  to  bene- 
fit his  people,  and  rapidly  to  extend  the  sphere  of 
his  agency  and  influence.  In  the  midst,  however, 
of  his  usefulness,  and  when  hope  was  entertained 
that  his  health  might  be  entirely  re-established,  he 


75 

was  after  a  brief  illness  suddenly  called  hence  on 
Sunday  morning,  March  14,  1830,  aged  twenty-six 
years  and  eleven  months. 

Having  perfect  possession  of  all  his  mental  facul- 
ties, he  in  full  view  of  the  near  approach  of  death, 
employed  several  hours  in  devotional  exercises  and 
conversation.  He  prayed  especially  for  his  parents 
and  other  relatives,  for  his  church,  and  for  the  inter- 
ests of  Zion  generally.  He  said  he  had  lately  felt 
more  than  ever  the  value  of  the  soul,  and  that  in 
order  to  a  more  zealous  and  faithful  performance  of 
his  duties  as  a  minister  of  the  gospel,  he  had  dedi- 
cated himself  anew  to  God  ;  and  had  commenced 
a  course  of  visiting,  exhortation,  and  prayer  among 
his  people,  when  he  took  the  cold  which  brought 
on  his  present  illness. 

Finally,  having  satisfactorily  replied  to  various 
inquiries  respecting  his  feelings  in  view  of  the  divine 
perfections  and  government,  and  his  hopes  in  the 
prospect  of  death ;  having  expressed  his  unwavering 
confidence  in  the  atonement  and  mediation  of  Christ, 
and  his  joyful  hope  of  the  glory  of  God,  he  delibe- 
rately and  with  a  peculiar  solemnity  and  fixedness 
of  mind,  reviewed  his  whole  life,  and  recounted  the 
principal  events  of  it,  especially  after  he  began  to 
preach  the  gospel.  He  occasionally  paused,  and 
freely  confessed  and  condemned  what  appeared  to 
have  been  wrong  in  feeling,  motive,  or  action,  in 
the  progress  of  his  history ;  and  he  gratefully 
acknowledged  and  devoutly  praised  God  for  the 
varied  and  manifold  goodness  which  he  had  expe- 


rienced;  and  especially  rendered  thanks  for  the  divine 
blessing-  which  had  been  vouchsafed  on  his  labors  at 
Montreal.  St.  Andrews,  and  other  places.  Having 
finished  this  review,  he  turned  his  thoughts  to  the 
glorious  method  of  salvation  revealed  in  the  gospel. 
which  for  some  time  engrossed  and  absorbed  bis 
whole  attention.  Being  nearly  exhausted,  and 
scarcely  able  to  articulate,  he  said.  ;:  I  commend  my 
soul  to  the  Lord  Jesus  Christ,  who.  as  I  trust,  sanc- 
tified and  saved  my  dear  departed  wife,  and  who  I 
doubt  not  has  received  to  himself  also  my  two  chil- 
dren, whom  I  now  expect  soon  to  meet  in  glory."' 
He  continued  in  alternate  prayer  and  praise  till  his 
hand,  falling  on  his  breast,  gave  notice  that  lie  had 
ceased  to  breathe. 


In  attempting  a  survey  of  the  character  of  Mr. 
Christmas,  it  seems  proper  first  to  observe  that  in 
person  he  was  slender  and  well  proportioned,  with 
a  finely  formed  head.  His  features  were  regular 
and  beautiful,  and  there  was  a  gentleness  and  be- 
nignity in  them  and  in  his  voice  and  manner. 
which  had  their  effect  on  all  who  saw  or  heard  him. 
and  were  a  happy  index  to  his  mind  and  heart. 

He  seemed  to  possess  the  various  mental  faculties 
in  equal  perfection,  and  to  cultivate  each  and  all 
with  the  same  ease  and  the  same  success.  There 
was  such  a  balance  of  the  several  powers,  they 
operated  with   such  ease  and  harmony,  and  his 


77 

whole  intellectual  strength  was  put  forth  with  such 
readiness  and  facility,  that  there  scarcely  appeared 
any  thing  like  effort,  either  in  the  employments  of 
his  study,  in  his  conversation,  or  his  public  exercises. 
In  contemplating  him,  one  did  not  think  of  a  youth, 
precocious  in  some  single  respect,  or  of  a  man  ex- 
celling in  the  power  of  imagination,  reason,  inven- 
tion, or  judgment,  but  almost  unavoidably  forgot  all 
such  distinctions  ;  as  in  viewing  any  model  of  art, 
we  think  not  of  the  parts  into  which  it  might  be 
divided,  but  are  occupied  with  the  impression  which 
results  from  the  completeness  and  simplicity  of  a 
just  combination. 

It  was  doubtless  owing,  in  some  degree  at  least, 
to  this  happy  constitution,  physical  and  intellectual, 
that  his  mental  associations  and  exercises  were,  as 
if  by  a  natural  law,  of  the  same  felicitous  cast.  He 
possessed  the  power  of  association  and  combination 
in  a  very  high  degree  ;  and  he  so  employed  it  that 
the  distinct  and  comprehensive  associations  of  ideas 
which  were  established  in  his  mind,  might  be  de- 
scribed, like  a  well  written  essay  or  sentence,  as 
wanting  no  essential  constituent,  and  comprising 
on  the  one  hand  nothing  unsuitable  or  superfluous, 
and  on  the  other  the  vivid  perceptions  of  the  under- 
standing, in  connection  with  the  requisite  touches 
of  imagination  and  taste. 

He  was  exceedingly  quick  to  perceive  the  relations 
and   proportions   of  objects,   whether   physical   or 
mental.     There  seemed  to  be  spontaneously  a  just- 
ness, completeness,  and  harmony,  in  his  first  views 
7# 


78 

and  impressions,  and  by  following  them  he  came 
rapidly  to  results,  to  which  minds  differently  gifted 
would  arrive  only  by  slow  and  circuitous  methods. 

This  harmony  of  his  mental  powers  was  only 
heightened,  and,  as  it  were,  attuned  by  his  affections, 
which  were  as  constantly  exercised  as  his  intellect. 
Whether  it  was  from  habit,  or  from  original  ten- 
dencies, this  joint  exercise  of  the  intellectual  and 
moral  powers  was  very  conspicuous  in  him.  It 
seemed  to  be  against  the  law  of  his  being  to  regard 
or  meditate  upon  any  thing  apart  from  its  moral 
relations  ;  while  at  the  same  time  he  had  the  liveliest 
sensibility  to  truth,  rectitude,  propriety,  and  what- 
soever is  good  and  lovely,  and  an  entire  aversion  to 
every  thing  of  an  opposite  character. 

These  brief  hints  may  prepare  the  way  for  a 
more  particular  delineation  of  some  of  the  features 
of  his  character,  the  details  of  wThich  are  suggested 
by  the  recollections  of  an  intimate  acquaintanceship 
and  an  attentive  perusal  of  his  writings. 

The  first  and  most  obvious  characteristic  to  be 
noticed  is,  the  remarkable  purity  and  simplicity 
of  his  mind.  No  one  who  knew  him  could  fail  to 
be  impressed  with  this  trait,  or  to  perceive  how 
strikingly  it  was  in  keeping  with  the  natural  deli- 
cacy of  his  perceptions  and  feelings,  his  religious 
principles  and  habits,  and  the  rectitude,  benevolence, 
constancy,  and  decision  of  his  character. 

It  was  easy  to  perceive  that  his  mind  was  fortified 
and  guarded  by  his  principles,  and  enriched  with 


79 

congenial  views  and  associations.  The  associations 
which  so  largely  occupied  it,  taking  their  rise  from 
leading  classes  of  objects,  were  as  if  moulded  and 
harmonized  one  suit  after  another  as  his  knowledge 
was  extended.  Thus  his  taste  for  natural  scenery, 
his  perception  of  the  beauty  of  material  objects,  may 
be  presumed  to  have  presented  the  first  occasion  for 
the  establishment  of  a  class  of  associations,  the 
presence  of  which  was  indicated  by  his  efforts  at 
drawing  and  painting,  and  which  at  a  subsequent 
period  the  imagination  partially  bodied  forth  in 
poetry. 

These  associations  doubtless  were  strengthened 
by  time,  and  by  all  those  respecting  other  subjects, 
which  were  afterwards  formed  ;  for  in  his  mature 
years  he  had  an  exquisite  sense  of  the  beauty  of  the 
works  of  creation,  and  could  with  his  pen  or  pencil 
impart  his  vivid  and  accurate  perceptions  and  im- 
pressions to  others.  Neither  his  natural  simplicity, 
his  unsophisticated  taste,  nor  the  justness  of  his 
perceptions  were  impaired  by  the  progress  of  time, 
the  increase  of  cares,  or  the  influence  of  books  and 
society. 

At  the  most  critical  period  of  his  life  the  divine 
influence  of  religion  was  interposed  to  regulate  and 
sanctify  his  purposes  and  affections,  to  supersede 
the  love  of  art,  and  to  restrain  the  indulgence  of 
imagination.  A  new  world  of  infinite  interest  and 
endless  prospect  was  opened  to  his  view.  Here  was 
a  supreme  object  of  perfect  excellence,  and  scope 
for  the  exercise  of  every  affection.     The  love  and 


service  of  God  in  compliance  with  the  gospel  became 
his  ruling  passion,  and  his  soul  was  bent  on  the 
purity,  holiness,  and  happiness  of  heaven. 

In  view  of  these  observations,  though  they  cast 
but  a  feeble  light  upon  the  subject,  it  will  not  be 
thought  strange  that  remarkable  purity  and  simpli- 
city of  mind  is  ascribed  to  him.  It  has  been  at- 
tempted rather  to  show  how  well  this  trait  comported 
with  his  mental  constitution  and  habits,  than  to  do 
justice  to  it  as  a  feature  of  his  character.  It  gave 
a  charm  and  a  lustre  on  the  one  hand,  to  his  amia- 
bleness  and  his  piety  as  an  individual,  and  on  the 
other,  a  dignity  and  even  a  venerableness  to  his 
character  and  example,  as  a  teacher  and  minister  of 
religion.  It  appeared  spontaneously  in  all  his 
thoughts,  words  and  actions,  in  his  conversation, 
manners  and  deportment,  in  the  intimacy  of  private 
friendship,  and  the  engagements  of  public  life. 

This  feature  of  his  mind  may  be  observed  every 
where,  in  his  writings ;  not  only  in  those  respects 
in  which  it  would  be  most  obvious  to  notice  it,  but 
in  his  method  of  treating  his  subjects,  not  only  in 
the  absence  of  whatever  is  incompatible  with  it, 
but  in  the  simplicity  of  his  views,  and  the  sanctify- 
ing tendency  of  his  instructions. 

It  scarcely  needs  to  be  observed  how  great  an 
advantage  he  enjoyed  in  this  respect,  over  those 
who  in  early  life  give  undue  scope  to  some  passion, 
fall  into  some  vicious  habit,  or  yield  to  the  tempta- 
tions of  bad  example  ;  and  whose  imaginations  and 
feelinsfs  become  vitiated  and  ungovernable.     Even 


81 

should  they  come  to  possess  unquestioned  piety,  the 
retrospect  of  such  things  must  be  painful,  and  their 
influence  will  be  likely  in  many  ways  to  be  perni- 
cious, notwithstanding  the  utmost  efforts  to  discipline 
the  mind,  restrain  the  fancy,  and  regulate  the 
thoughts  and  feelings.  Happy  they  who  determine 
from  their  earliest  youth  resolutely  and  persever- 
ingly  to  resist  every  temptation,  to  respect  themselves 
and  their  immortal  destiny,  and  to  guard  every 
avenue  to  their  minds  against  the  intrusion  of  evil. 
Happy  they  who  know  least  of  the  evils  which  ex- 
ist in  the  world,  whose  minds  have  not  lost  their 
native  modesty  and  diffidence,  and  who  have  not 
deceived  themselves,  nor  been  deceived  by  others 
into  the  false  and  pestilent  opinion  that  whatever  is 
evil  and  corrupting,  to  be  hated  and  shunned,  needs 
only  to  be  heard  or  witnessed. 

It  occurs  next  to  mention  the  pervading  influence 
of  his  piety,  as  worthy  of  distinct  consideration. 

The  spirit  of  christian  piety,  of  love  to  God,  be- 
nevolence to  man,  and  universal  obedience,  pervaded 
his  character,  and  constituted  the  element  of  his 
feelings,  purposes  and  conduct.  He  exhibited  in  this 
respect  a  consistency  of  character  in  all  the  relations 
he  sustained,  and  the  changes  he  experienced,  which 
is  lamentably  rare.  It  appeared  not  merely  in  his 
devotions  and  other  religious  exercises,  but  in  his 
constant  walk  and  conversation,  his  habits  and 
employments,  his  temper  and  deportment,  his  con- 
scientiousness, humility  and  self-denial, his  prudence, 


82 

considerateness,  and  care  to  avoid  even  the  appear- 
ance of  evil. 

Religion  occupying  the  sources  of  emotion,  the 
springs  of  action,  reigned  in  his  affections  and 
sympathies,  and  stamped  its  impress  on  his  opinions, 
habits,  and  manners.  No  one  could  for  a  moment 
imagine  it  to  be  secondary  to  any  other  influence  or 
object,  whether  regarding  him  in  his  individual, 
social,  or  public  capacity.  Far  from  consisting  in 
an  insulated  set  of  notions  and  feelings,  to  be  called 
up  on  certain  occasions,  it  held  a  supreme  sway, 
and  was  the  chosen  and  all-sufficient  means  of  his 
happiness ;  happiness,  flowing'  from  the  state  of  re- 
conciliation, the  harmony  existing  between  his 
feelings,  desires  and  purposes,  and  the  divine  perfec- 
tions, laws  and  requirements.  Hence  his  delight  in 
all  the  duties  and  exercises  of  religion,  public  and 
private,  especially  in  that  of  prayer ;  and  the  utter 
insufficiency  of  all  other  means  of  enjoyment  and 
objects  of  pursuit. 

The  same  order  and  simplicity  prevailed  in  this 
respect  as  in  the  rest  of  his  character.  The  things 
of  religion  lay  in  his  mind  in  their  due  relations, 
connecting  the  high  interests  of  the  soul  and  of 
eternity  with  the  duties  and  privileges  of  every 
hour  ;  and  with  all  their  influence  constraining  him 
to  have  nothing  else  to  do,  no  object  of  desire  or 
pursuit  but  to  glorify  God  by  active  obedience  and 
patient  suffering. 

He  diligently  studied  the  books  of  scripture  and 
of  providence;  and  while  his  mind  was  entirely 


83 

made  up  in  regard  to  the  doctrines  and  requirements 
of  religion,  as  well  as  the  necessity  of  practising  it 
in  order  to  salvation,  he  felt  that  to  serve  and  glorify 
God  by  obedience,  was  alone  worthy  the  pursuit  and 
consistent  with  the  present  and  future  happiness  of 
a  rational   and   accountable    being.      The   great 
themes  of  revelation  were  present  to  his  mind  in 
their  connection  with  the  glory  of  God,  and  the 
character   and  destinj^  of   man.     An  enlightened 
apprehension  of  the  method  of  salvation,  the  won- 
ders of  redeeming  love,  the  infinite  revenue  of  glory 
to  be  secured  by  the  divine  government  from  the 
agency  of  creatures ;    and  on  the  other  hand,  a 
lively  and  humiliating  conviction  of  the  prevalence 
and  the  evil  of  sin,  the  miserable  condition  of  the 
impenitent  world,  and  his  owTn  personal  obligations 
to  be  holy,  and  to  lay  himself  out  to  diffuse  abroad 
the  influence  of  christian  love,  and  the  blessings  of 
salvation  ;  such  were  the  solemn  and  heart-stirring 
considerations  in  view  of  which  he  thought  and 
acted.     It  was  not  the  contracted  project  of  a  party, 
nor  any  thing  peculiar  to  a  sect,  that  engaged  his 
affections  and  characterized   his  piety ;    but  that 
boundless  philanthropy,  benevolence,  and  good  will, 
which  was  displayed  in  the  mission  of  the  Savior, 
and  which,  though  it  embraces  the  whole  universe, 
and  seeks  to  reclaim  and  save  the  wThole  race  of  man, 
and  to  deliver  the  world  from  wickedness  and  misery, 
yet  exerts  all  its  energy  in  the  patient,  humble,  self- 
denying  performance  of  present  duty  ;  it  was  that 
love  which  suffereth  long  and  is  kind,  which  envi- 


84 

eth  not,  vaunteth  not  itself,  is  not  puffed  up,  doth 
not  behave  itself  unseemly,  seeketh  not  its  own,  is 
not  easily  provoked,  thinketh  no  evil,  rejoiceth  not 
in  iniquity  but  rejoiceth  in  the  truth,  and  never 
faileth.  Alas  !  that  this  spirit  should  so  seldom 
have  a  decided  and  uniform  sway  over  the  temper 
and  conduct ;  that  religion  should  so  seldom  super- 
sede all  other  objects  of  regard  ;  that  the  exercise 
of  the  affections  in  the  love  of  God  and  his  king- 
dom, should  not  oftener  extinguish  selfish  feelings, 
and  confer  that  degree  of  pure  enjoyment,  and  those 
bright  anticipations,  with  which  nothing  would 
willingly  be  permitted  to  interfere.  Alas  !  that 
apathy  on  the  one  hand,  and  false  zeal  on  the  other, 
zeal  arising  from  errors  and  illusions  of  the  imagi- 
nation, disregarding  the  facts  and  lessons  of  expe- 
rience and  the  sober  dictates  of  good  sense,  and 
requiring  novelty  and  extravagance  both  of  object 
and  method, — should  ever  usurp  the  place  of  that 
piety,  which,  engrossing  the  heart,  employs  itself 
in  the  plainest  and  commonest  duties,  and  in  un- 
ceasing efforts  of  obedience  to  all  the  commands  of 
God. 

Another  feature  of  his  character  deserving  to  be 
distinctly  mentioned,  was  seen  in  the  influence  of 
his  'principles  over  his  conduct. 

To  say  that  he  acted  from  principle,  would  con- 
vey but  a  faint  impression  of  what  is  intended.  It 
seemed  essential  to  his  satisfaction  to  perceive  and 
feel  the  obligation,  reason,  or  principle,  in  compli- 


85 

ance  with  which  he  was  to  act.     It  suited  his  views 
and  feelings  to  dwell  on  the  laws  and  precepts  of 
the  Bible,  as  rules  of  conduct  of  divine  authority 
and  perpetual  obligation.     He  delighted  in  the  law 
of  God,  and,  in  the  performance  of  duty,  derived 
pleasure  from  knowing  and  perceiving  that  God,  in 
his  boundless  wisdom  and  goodness,  required   it. 
He  had  no  idea,  as  he  somewhere  writes,  of  happi- 
ness apart  from  holiness,  nor  of  holiness  apart  from 
intelligent  obedience,  the  doing  of  known  duty  in 
view  of  the  true  reasons  for  it,  the  performance  of 
right  acts  from  right  motives.     Hence  he  studiously 
gave  to  his  principles,  and  to  the  great  truths  and 
facts  of  reason  and  revelation,   all  possible  sway 
over  his  feelings  and  conduct ;  and  his  mind  rested 
on  them  with  unwavering  confidence.    And  hence, 
what  has  seemed  strange  to  many,  the  perfect  in- 
flexibility of  his  character,  the  constancy  of  his  pur- 
pose, the  firmness  of  his  resolution,  when  called  on 
to  meet  any  question  of  principle.     And  hence  also 
the  independence  of  his  mind,  the  courage  and  con- 
fidence with  which  he  investigated  every  subject 
for  himself,  and  followed  evidence  wherever  it  led. 
From  what  has  already  been  said,  the  reader  may 
easily  imagine  how  well  he  knew  what  constituted 
evidence,  and  how  much  satisfaction  the  perception 
of  it  afforded  him.    It  was  not  enough  for  him  that 
others  believed,  allowed,  or  practised ;  he  was  not 
content  until  he  saw  the  reason,  and  his  hands  as 
it  were  handled  the  evidence.     This  with  his  love 
of  truth,  his  reverence  of  the  divine  authority,  and 
8 


86 

his  sense  of  obligation;  guarded  him  against  rash 
conclusions,  and  led  him  cheerfully  to  renounce 
whatever  he  found  to  be  erroneous,  and  to  adopt 
what  he  found  to  be  in  accordance  with  the  law 
and  the  testimony. 

There  was  a  directness  and  steadiness  in  his  per- 
ceptions and  aims,  corresponding  to  the  integrity 
and  constancy  of  his  mind,  which  tended  to  give 
his  principles  a  uniform  sway  over  his  feelings  as 
well  as  his  conduct,  and  which  allowed  no  place  to 
fickleness,  ambiguity,  or  indecision.  This  part  of 
his  character  was  advantageously  manifested  in  the 
great  variety  of  his  experience  in  the  different  situ- 
ations in  which  he  was  placed  ;  in  the  alternations 
of  prosperity  and  adversity,  favor  and  opposition, 
ease  and  suffering,  joy  and  giief.  There  was  that 
about  his  temper  and  deportment,  in  these  diversi- 
fied circumstances,  which  could  not  fail  to  satisfy 
those  who  were  intimate  with  him,  that  it  was  his 
reliance,  not  upon  feelings  but  principles,  that  sus- 
tained him,  and  that  he  was  not  less  under  their 
sway  and  influence  when  unseen  by  mortal  eyes, 
than  when  in  the  midst  of  society. 

It  were  a  salutary  exercise  for  any  one  of  kin- 
dred views  and  feelings,  to  follow  such  a  mind  into 
Us  retirement ;  there,  apart  from  the  world  to  lay  its 
cares  at  the  foot  of  the  cross,  and  by  faith  in  the 
principles  and  facts  of  religion,  the  truths  and  pro- 
mises of  the  Bible,  to  converse  with  the  unseen 
world  and  worship  God.  The  exercises  and  medi- 
tations proper  to  such  an  occasion,  are  adapted  to 


87 

transform  the  mind,  raise  it  above  all  selfish  inte- 
rests and  passions,  captivate  it  with  the  purity  and 
benevolence  of  the  Gospel,  and  cause  it  to  realize 
and  feel  that  the  yoke  of  self-denying  obedience 
and  patient  suffering,  is  the  highest  privilege  and 
honor  to  be  attained  or  desired  on  earth,  by  the  fol- 
lowers of  him  who  loved  us  and  gave  himself  for  us. 

In  addition  to  these  general  views  of  his  charac- 
ter, it  remains  to  mention  some  particulars  in  which 
his  example  was  worthy  of  imitation. 

1.  In  regard  to  the  leading  object  and  purpose 
of  his  life. 

The  one  single  object  for  which  he  lived,  was  to 
glorify  God,  by  obedience  to  his  will.  This  he 
kept  in  view  in  all  his  plans,  designs,  and  efforts. 
It  was  obedience  as  a  matter  of  personal  and  indis- 
pensable obligation,  which  modified  and  gave  point 
to  his  purposes  and  exertions. 

In  one  of  his  acts  of  self-dedication,  he  thus  be- 
gins :  "  I  devote  myself  to  the  glory  and  service  of 
God :"  and  from  numerous  indications  in  his  writ- 
ings, it  is  evident  that  this  was  the  particular  view 
which  he  cherished,  and  to  which  he  constantly 
had  reference.      Far  from  considering   religion  a 
mere  matter  of  privilege  to  be  passively  enjoyed,  he 
felt  the  force  of  those  precepts  which  require  uni- 
versal and  perpetual  obedience ;  and  having  cor- 
dially enlisted  in  the  service  of  God,  he  surveyed 
the  field  of  effort,  considered  what  was  to  be  done, 
and  especially  what  he  was  to  do,  and  applied  him- 
self to  the  performance  of  his  duty. 


88 

He  was  aware  that  the  purpose  for  which  he 
lived,  required  not  only  labor,  perseverance,  patience, 
and  faith,  but  likewise  self-denial,  and  a  constant 
warfare  with  the  powers  of  evil.  Nevertheless,  he 
chose  it.  and  continued  to  choose  it,  with  all  the 
efforts  and  sacrifices  it  involved,  and  was  never 
more  disposed  to  abound  in  effort  and  self-denial, 
than  in  the  last  weeks  of  his  life.  He  closes  the 
sermon  preached  a  fortnight  before  his  death,  on 
the  advantages  of  Christianity,  already  referred  to, 
with  the  following  sentences  : 

"  Christianity  is  all  I  want.  It  meets  my  case  as 
a  sinner,  as  a  sufferer,  as  an  immortal  being,  as  a 
creature  desirous  of  happiness.  It  supplies  every 
want,  anticipates  every  desire,  fills  the  soul,  and  in 
the  end  saves  the  whole  man.  I  am  rationally  and 
fully  convinced  by  its  evidence.  I  believe  the  pro- 
mises of  this  holy  book,  the  word  of  God.  I  will 
yield  myself  in  obedience  to  its  precepts.  I  will 
do  my  utmost  through  life  to  spread  its  triumphs. 
I  will  hope  for  its  consolations  in  the  darkest  night 
of  sorrow  ;  and  in  the  dissolution  and  wreck  of  na- 
ture I  will  cling  to  this  last  plank,  assured  that  it 
will  carry  me  through  the  surging  billows,  to  the 
peaceful  shore  of  eternity.  So  may  it  be  ;  and  to 
God  shall  be  glory  evermore,  though  the  merits  of 
the  Lamb  that  was  slain." 

This  singleness  of  purpose  had  many  advantages. 
In  general,  it  left  but  one  question  to  be  determined, 
namely  :  What  was  it  his  duty  to  do?  Its  para- 
mount sway  and  influence  tended  to  counteract  and 


89 

prevent  the  risings  of  selfishness,  to  exclude  all 
sinister  views  and  objects  ;  and  to  lead  him  to  study 
and  imitate  the  example  of  the  Savior,  to  imbibe  his 
spirit,  to  dwell  on  the  design  of  his  mediatorial  work 
and  government,  and  constantly  to  renew  his  de- 
termination, whatever  course  others  might  pursue, 
to  do  all  in  his  power  to  advance  the  interests  and 
honor  of  truth  and  rightousness. 

It  was  in  conformity  with  his  object  and  his 
views,  that  he  was  ever  anxious  to  perform  what  he 
undertook,  in  the  best  manner  he  was  capable  of. 
He  spared  no  pains  with  respect  to  matter  or  man- 
ner, either  in  his  preparations,  or  in  the  performance 
of  duty.  He  kept  his  eye  steadily  on  his  object,  as 
conscious  of  the  divine  inspection,  and  anxious  to 
be  accepted  in  all  that  he  did.  He  took  great  pains 
to  discipline  his  mind  by  systematic  studies  and  ex- 
ercises ;  and  that  he  might  neither  lose  any  time, 
nor  be  unprepared  for  his  public  services,  when  his 
state  of  health  would  not  permit  him  to  write,  he 
often  dictated  his  sermons  to  an  amanuensis. 
There  are  among  his  manuscripts  a  considerable 
number  which  were  written  in  this  way,  chiefly 
when  travelling  or  at  some  place  of  temporary  so- 
journ, and  when  such  efforts,  though  doubtless  in 
his  opinion  very  necessary,  must  have  been  very 
difficult.  These  sermons  do  not  appear  to  be  infe- 
rior to  those  generally  which  he  wrote  himself. 
They  bear  all  the  marks  of  his  habits  of  thinking 
and  his  style  of  composition. 

He  likewise,  when  feeble  and  depressed  and  in 
8* 


90 

danger  of  growing  inactive  and  useless,  was  in  the 
habit  of  reading  Euclid  daily,  and  other  works  of 
similar  tendency,  in  order  to  sustain  and  preserve 
the  powers  and  tone  of  his  mind. 

Finally,  his  view  of  the  object  of  life,  and  his 
sense  of  obligation  led  him  to  urge  upon  othcs  the 
immediate  performance  of  their  duty.  He  was 
perfectly  assured  that  the  gospel,  as  the  means  of 
the  conversion  and  sanctification  of  men,  was  de- 
signed and  every  way  adapted,  by  its  authority  and 
its  array  of  motives  and  sanctions,  to  produce  pre- 
sent, immediate  effects;  and  he  preached  it  under 
that  conviction  and  for  that  end,  with  all  earnest- 
ness and  fidelity,  urging  instant  compliance  with  its 
requirements.  The  following  passage  on  this  point 
is  from  the  close  of  one  of  his  sermons,  "  On  the 
means  of  Grace,"  and  will,  it  is  presumed,  be  read 
writh  interest. 


a  There  are  two  methods  pursued  by  ministers 
and  professing  christians  in  their  directions  to  in- 
quiring sinners,  one  of  which  is  unwarranted  and 
therefore  dangerous,  the  other  is  scriptural  and 
therefore  safe.  When  those  who  pursue  the  first 
method  are  asked  by  any  one,  What  must  I  do 
to  be  saved  ?  they  tell  him  to  repent  and  believe, 
and  so  far  correctly.  When  the  sinner  replies,  that 
he  cannot  do  it,  they  tell  him  '  to  pray  to  God 
to  give  him  a  heart  for  it ;  to  continue  in  the  use 
of  the  means  in  the  hope  that  he  shall  find  grace ; 


91 

to  lie  at  the  pool  of  the  ordinances  until  the  Spirit 
shall  descend  to  hless  him.' 

"  Now  this  counsel  given  to  an  inquirer,  directly 
tends  to  stifle  his  convictions,  is  a  virtual  relin- 
quishment of  God's  claim  on  the  heart,  is  an  in- 
consistent direction  to  do  what  is  as  difficult  as 
repentance  itself,  and  is  contrary  to  scriptural 
direction  and  scriptural  example. 

"  Such  a  counsel  directly  tends  to  stifle  a  sinner's 
convictions.     His  conscience  has   been  disturbed. 
He  feels  the  force  of  God's  demands  upon  his  love 
and  obedience  ;  and  it  is  an  unwillingness  to  com- 
ply with  these  demands,  and  a  sense  that  he  must 
if  he  would  be  saved,  that  wrings  his  heart  with 
anguish.     Just  at  this  time  his  spiritual  guide,  in- 
stead of  pressing  home  his  obligations,  tells  him  to 
•  use  the  means,  and  lie  at  the  pool,  waiting  God's 
time.'     Glad  to  catch  at  any  thing  rather  than  im- 
mediately comply  with  them,  he  uses  the  means, 
and  prays  and  reads,  and  reads  and  prays,  and 
thinks  he  is  now  doing  his  duty.     His  conscience 
is  relieved,  his  distress  disappears,  and  he  consoles 
himself  with  the  thought,  that  if  he  is  not  saved  it 
will  not  be  his  fault.     Thus  are  his  convictions 
quenched  and  his  fears  allayed,  by  saying  peace, 
peace,  ichen  there  is  no  peace.     The  temporary 
relief  thus  afforded  is  the  reason  why  such  preaching 
and  such  directions  are  so  welcomed  by  the  un- 
regenerate,  and  why  it  is  called  such  hard  doctrine 
to  preach  immediate  submission,  a  circumstance 


92 

which  sometimes  solicits  a  minister  to  waive  the 
plain  dealing  of  truth. 

"  In  the  next  place3  such  a  direction  is  a  virtual 
relinquishment  of  God's  claim  on  the  heart.  When 
the  sinner  objects  to  the  gospel  injunction  to  repent, 
that  he  '  cannot]  he  is  only  expressing  his  repug- 
nance to  the  duty.  It  is  not  true  that  he  cannot, 
in  any  other  sense  than  that  he  will  not.  To  direct 
him  then  to  '  use  the  means/  in  order  to  get  per- 
chance a  better  heart,  is  to  allow  that  the  objection 
is  valid.  Of  consequence  it  follows  that  God  has 
no  right  to  make  such  a  demand,  and  the  sinner  is 
under  no  obligation  to  comply  with  it.  The  point 
in  controversy  between  God  and  the  sinner,  viz. 
his  claim  on  the  heart,  is  conceded  to  the  sinner, 
and  his  spiritual  guide  authorizes  him  for  the  pre- 
sent to  render  something  else  and  something  less 
than  his  heart,  viz.  an  attendance  on  the  means  ; 
authorizes  him  to  continue  a  little  longer  in  rebel- 
lion against  God,  authorizes  him  to  cherish  his 
heart  of  enmity  until  God  shall  give  him  a  better. 

"  In  the  next  place,  such  a  direction  is  inconsistent, 
for  it  calls  on  him  to  do  what  is  as  repugnant  to 
the  sinner's  feelings  as  repentance  itself.  It  is  pre- 
sumed that  no  one  who  gives  such  a  direction, 
would  advise  the  sinner  to  read  and  pray  and  hear 
in  an  unbelieving  and  impenitent  manner.  But  to 
use  these  means  with  penitence  and  faith,  implies 
that  he  has  already  done  the  duty  which  the  direc- 
tion evades. 

"  And    finally,    such    a    direction    is    contrary 


93 

lo  scriptural  instruction  and  example.  The  Bible 
no  where  admits  that  the  sinner  cannot  comply 
with  his  duty.  It  no  where  directs  him  to  use  the 
means  of  grace  in  order  to  get  a  heart  to  repent. 
It  fearlessly  directs  him  to  repent,  taking  it  for 
granted  that  he  can  if  he  will,  and  there  it  leaves 
the  matter,  and  there  it  leaves  the  sinner  to  meet 
the  consequences  of  impenitence. 

"  In  accordance  with  this  is  every  direction  given 
to  sinners  by  the  preachers  of  holy  writ.  Isaiah 
says,  Wash  you,  make  you  clean,  put  away  the 
evil  of  your  doings,  cease  to  do  evil,  learn  to  do 
well.  He  calls  upon  the  wicked  man  to  forsake 
his  way,  and  the  unrighteous  man  his  thoughts. 
Jeremiah  calls  upon  backsliders  in  Israel  to  circum- 
cise themselves  to  the  Lord,  and  take  aumy  the 
foreskins  of  their  hearts.  Ezekiel  says,  Cast 
away  from  you  all  your  transgressions,  whereby 
ye  have  offended,  and  make  you  a  new  heart  and 
a  new  spirit.  Joel  calls  upon  sinners  in  danger  to 
turn  unto  the  Lord  with  all  their  hearts.  John 
the  Baptist  came  preaching  in  the  wilderness,  say- 
ing, Repent  ye,  for  the  kingdom  of  heaven  is  at 
hand.  When  the  Redeemer  began  to  preach,  he 
said,  Repent  ye,  for  the  kingdom  of  heaven  is  at 
hand.  The  apostles,  in  their  preaching,  made  the 
same  unqualified  demand  of  immediate  repentance. 
When  the  three  thousand,  on  the  day  of  Pentecost, 
said,  Men  and  brethren,  what  must  we  do  ?  the 
only  direction  the  apostle  gave  them  was,  Repent, 
and  be  baptized,  every  one  of  you,  for  the  remis* 


94 

sion  of  sins.  On  another  occasion,  he  said  to  the 
multitude,  Repent  ye  therefore  and  be  converted, 
that  your  sins  may  be  blotted  out.  James  says. 
Cleanse  your  hands,  ye  sinners,  and  purify  your 
hearts,  ye  double  minded.  In  all  these  instances 
there  was  no  allowance  made  for  the  moral  impo- 
tence of  sinners.  The  duty  of  sinners  was  pointed 
out,  and  obligation  enforced  ;  but  there  was  no  di- 
rection to  pray  to  get  the  disposition  to  do  their  first 
and  immediate  duty.  Nor  dare  we,  if  we  would 
conform  to  apostolical  example,  pursue  a  different 
course. 

"  If  it  be  said  that  this  places  sinners  in  a  hard 
case,  we  reply,  that  they  cannot  be  placed  in  any 
different  situation  until  they  repent.     It  is  the  situ- 
ation their  own  impenitence  places  them  in,  nor 
can  any  relief  be  warrantably  given  until  they  do 
repent.     The  gospel  has  not  a  word  of  encourage- 
ment until  you  do  this  ;  and  when  this  is  done,  it 
is  all  mercy,  and  there  will  be  time  enough  to  offer 
the  balm  of  its  consolations.     There  is  no  by-road 
to  heaven,  there  is  no  entrance  to  the  narrow  way 
but  by  the  strait  gate.     We  must  exhort  you  to 
repent  and  believe  the  gospel.     We  dare  direct  to 
nothing  as  a  substitute  for  this,  to  nothing  which 
implies  its  procrastination.     For  there  is  no  time  to 
lose.     The  next  resolve  may  be,  Cut  him  down, 
why  cumbereth  he  the  ground.     The  next  disco- 
very of  the  sinner  may  be  that  he  is  in  a  world 
where  it  is  too  late  to  repent.     Our  next  meeting 
may  be  at  the  bar  of  God;  where  you  shall  not 


95 

have  it  to  say  that  you  were  directed  to  use  the 
means  and  wait  God's  time,  instead  of  immediate 
repentance,  and  a  cordial  surrender  of  your  whole 
hearts  to  your  Creator,  Benefactor,  Redeemer,  and 
Judge." 

II.  There  was  much  that  is  worthy  of  imitation 
in  his  views  of  doing  good, — of  the  manner  of 
exerting  his  agency  so  as  both  to  glorify  God 
and  benefit  his  fellow-men. 

It  has  already  been  observed  that  the  principle 
of  his  conduct  was  obedience  to  God.  It  was  in 
compliance  with  this  rule  that  he  endeavored  to  do 
good  to  his  fellow-men.  It  was  this,  in  distinction 
from  mere  sympathy  and  feeling,  and  from  all 
persona],  worldly,  and  temporal  motives,  and  in 
distinction  from  a  mere  imitation  of  others,  and 
from  that  indifference  and  listlessness  which  affects 
to  regard  the  good  result  to  he  accomplished  by  ac- 
tion, while  the  obligation  of  the  agent,  the  principle 
in  obedience  to  which  accept  able  actions  must  be 
performed,  is  overlooked  or  disregarded. 

He  took  a  wide  survey  of  the  condition  of  his 
fellow-creatures  and  of  the  divine  dispensations  to- 
wards them.  But  while  he  regarded  man,  in  the 
relations  he  sustains  to  the  moral  law,  the  gospel, 
and  the  retributions  of  eternity,  as  presenting  an 
object  of  unspeakable  interest  to  every  benevolent 
mind,  and  as  claiming  unlimited  benevolent  exer- 
tion, he  felt  that  the  supreme  and  primary  rule  and 
aim  of  every  action  must  be  to  obey  and  glorify 


% 

God.  With  the  utmost  solicitude  for  the  renovation 
and  salvation  of  men,  he  felt  how  narrow  was  the 
sphere  in  which  his  own  agency  could  be  directly 
employed  to  benefit  them,  and  how  liable  he  was 
to  cause  or  be  the  occasion  of  detriment ;  that  his 
doings  must  be  limited  to  prayer,  and  the  presenta- 
tion of  motives  to  their  minds,  to  persuade  and 
induce  them  to  obey  the  gospel,  while  a  thousand 
opposing  influences  were  at  work,  and  the  period 
of  probation  rapidly  passing  away. 

It  was  with  such  views  that  he  prepared  for  the 
pulpit, — for  the  offering  up  of  prayer  and  supplica- 
tion, and  the  presentation  of  motives  in  his  sermons. 
It  was  with  such  views  that  he  estimated  the  mo- 
tives to  be  presented  by  his  manner,  his  temper,  his 
consistency,  his  whole  demeanor,  and  felt  how  in- 
compatible it  would  be  with  his  design,  and  how 
repugnant  to  the  influence  of  the  Holy  Spirit,  for 
him  to  act  out  of  character  in  these  respects. 

With  his  views  on  this  subject,  his  acute  sense  of 
responsibility,  and  his  conscientiousness,  it  can  be 
no  wTonder  that  it  was  a  well  considered  and  cardi- 
nal point  with  him,  in  every  attempt  to  do  good,  to 
beware  of  doing  or  occasioning  harm.  To  do  some 
evil  by  rashness,  negligence,  or  some  other  fault  in 
matter  or  manner,  while  endeavoring  to  do  good, 
was  no  more  consistent  with  his  ideas  of  obedience, 
nor  any  more  excusable  in  his  view  of  obligation, 
than  to  do  or  cause  the  like  evil  without  any  such 
endeavor.  He  was  in  this  as  in  other  respects  his 
own  severest  censor,  and  had  too  clear  a  view  of 


97 

his  obligations,  the  relations  of  his  conduct,  and  the 
sphere  he  was  to  move  in,  to  deceive  himself  in  this 
matter.     It  were  needless  to  say  how  far  removed 
he  was  in  this  part  of  his  character  from  those  who 
merely  follow  the  blind  impulses  of  feeling,  and  the 
dreams  of  unrestrained  imagination  ;  and  whose 
activity  and  enjoyments,  indifference  and  gloom, 
alternate  as  their  feelings  are  exhilarated  or  depressed. 
The  fourth,  fifth,  and  first  ten  verses  of  the  sixth 
chapter  of  Paul's  second  Epistle  to  the  Corinthians, 
may  be  referred  to  as  exhibiting  in  the  most  strik- 
ing manner,  the  model  on  which  as  a  christian  and 
a  minister  he  was  formed  ;  as  happily  portraying 
the  motives  and  rules  which  actuated  and  governed 
him  ;  the  views  he  entertained  of  his  personal  and 
official  obligations  and  duties,  and  of  his  place  and 
relations,  as  a  responsible  agent  co-operating  with 
God  ;  the  experience  in  which  he  largely  shared, 
the  holy  affections,  the  exalted  hopes,  and  divine 
joys,  which  filled  his  soul  and  raised  him  above  the 
world.     Whoever  shall  study  and  enter  into  the 
spirit  of  those  chapters,  will  understand  his  views  of 
doing  good  more  perfectly  than  they  can  be  described. 
The  nature    and   province  of   moral  influence 
constituted  a  favorite  subject  with  him,  and  claimed 
a  large  share  of  study  and  reflection,  which  doubt- 
less aided  him  in  the  acquisition  of  the  clear  and 
definite   ideas  which  he  had  of  the  attributes  of 
moral  agency,  and  of  the  nature  of  obligation,  of 
virtue  or  holiness,  and  of  sin.     He  was  favored  by 
the   possession  of  an   unusual   share  of  common 


98 

sense,  and  of  that  practical  wisdom,  aptitude,  and 
judgment,  which  adheres  closely  to  facts  and  prin- 
ciples, and  selects  the  best  means  for  the  attainment 
of  ends.  It  was  by  virtue  of  these  qualities  that 
he  knew  so  well  how  to  adapt  himself  to  every  de- 
scription of  persons,  and  how  to  convince  and  per- 
suade them  by  exciting  an  appropriate  exercise  of 
their  own  minds,  assisting  them  to  clear  and  just 
perceptions  of  their  character,  accountability,  and 
duty,  and  presenting  the  requisite  motives. 

He  cordially  approved,  encouraged,  and  promoted, 
the  great  objects  of  evangelical  benevolence,  and  was 
ever  ready  to  render  them  the  utmost  service  in  his 
power.  There  are  among  his  papers  a  dozen  or  more 
addresses,  which  were  delivered  by  him  at  public 
meetings  of  Bible,  Missionary,  Education,  Tract, 
Sunday  school,  and  other  societies,  besides  a  number 
of  brief  sketches  and  references  to  other  similar  ad- 
dresses, and  several  sermons  upon  the  same  subjects. 
He  was  among  the  earliest  and  most  efficient  pro- 
moters of  the  temperance  reformation,  which  he 
continued  to  aid  by  his  example,  his  voice,  and  his 
pen,  to  the  close  of  his  life. 

His  attention  to  the  subject  of  missions  while 
inquiring  as  to  the  path  of  duty  for  himself,  and 
after  choosing  and  having  in  view  a  missionary 
life,  awakened  an  interest  which  never  subsided. 
The  wretched  condition  of  the  human  race,  the 
unlimited  resources  of  the  gospel,  and  the  duty  of 
those  individually  and  collectively  who  have  expe- 
rienced its  blessings,  were  continually  before  his 


99 

mind  ;  and  he  regarded  with  intense  interest  the 
missionary  service,  and  those  events  of  Providence, 
and  movements  of  the  church,  by  which  the  cause 
of  redeeming  mercy  was  advanced. 

III.  His  diligence  and  his  great  and  persevering 
efforts  to  accomplish  what  he  undertook. 

Of  his  diligence  it  may  be  superfluous  to  add 
any  thing  ;  except  that  there  was  order  and  system 
in  his  indefatigable  industry.  It  was  for  a  long 
time  his  practice  at  the  close  of  each  week,  to  review 
and  note  down  what  he  had  done  in  the  interval ; 
and  to  sketch  in  numerical  order  the  things  to  be 
specially  attended  to,  the  pastoral  visits  to  be  made, 
the  subjects  to  be  studied,  the  books  to  be  read,  &c. 
the  ensuing  week.  Occasionally  he  made  a  like 
review  of  longer  periods,  and  laid  out  a  plan  of 
future  and  more  extended  efforts  and  studies.  Espe- 
cially did  he  do  this  on  any  important  change  in 
his  circumstances,  and  with  particular  reference  to 
books  and  means  of  preparation  for  active  service. 

But  he  was  no  less  persevering  than  diligent.  As 
he  entered  upon  every  undertaking  with  a  strong 
sense  of  duty,  and  cherished  a  lively  conviction  of 
his  obligations,  and  as  his  leading  object  and  pur- 
pose was  to  glorify  God  by  obedience  to  his  will, 
the  necessity  of  perseverance,  of  renewed  and  pro- 
tracted effort,  seemed  to  have  no  tendency  to  dis- 
courage or  fatigue.  Being  satisfied  as  to  what  was 
his  duty  and  heartily  delighting  in  it,  it  was  a  part 


100 

of  his  system  to  make  great  and  persevering  efforts 
to  accomplish  what  he  undertook. 

IV.  It  merits  to  be  commemorated  as  an  exempla- 
ry practice  in  him,  that  he  looked  for,  desired,  and 
expected  the  beneficial  results  of  his  prayers  and 
efforts,  both  here  and  hereafter. 

He  viewed  his  own  agency  equally  with  other 
objects,  in  its  connections  and  relations  ;  and  its 
known  or  anticipated  results  were  the  occasion  of 
serious  thought  and  solicitude.  As  an  accountable 
agent,  and  co-worker  with  God,  he  put  no  such 
mean  estimate  on  his  prayers  and  efforts,  as  to  be 
indifferent  to  their  present  or  future  consequences 
to  himself  or  others.  Like  the  husbandman  who 
ploughs  those  fields  which  he  intends  to  plant,  and 
plants  in  the  hope  and  expectation  of  a  harvest, 
there  was  a  directness  and  an  appropriateness  in  his 
purposes  and  exertions,  which  implied  an  earnest 
expectation  of  results.  There  are  in  his  writings  fre- 
quent notices  expressive  of  his  concern  for  the  success 
of  his  labors,  and  for  the  holy  lives  and  final  happi- 
ness of  the  converts  under  his  ministry  ;  and  like- 
wise of  the  effects  which  he  witnessed  of  his  preach- 
ing and  writings.  A  single  instance  to  this  effect 
may  be  cited.  Near  the  close  of  1828,  he  met  in 
New- Jersey  a  young  man  then  pursuing  his  studies 
for  the  ministry,  whose  piety  commenced  under  his 
preaching  in  Montreal,  in  1827.  He  made  a  note 
of  the  circumstances,  and  added,  with  expressions 


101 

ofgiatitude  to  God,  that  there  were  then  within 
his  knowledge  five  young  men  (whose  names  he 
subjoined,)  preparing  for  the  sacred  office,  of  whose 
hopeful  conversion  he  had  been  instrumental. 

His  sentiments  and  feelings  in  relation  to  this 
subject,  will  be  best  exhibited  by  the  following  pas- 
sages from  a  sermon  which  he  preached  in  Mont- 
real, in  May,  1828,  just  before  his  final  departure, 
entitled,  Christian  Rewards,  from  the  text,  "  Every 
man  shall  receive  his  own  reward,  according  to  his 
own  labor."  Having  largely  established  the  doc- 
trine contained  in  this  passage,  he  thus  proceeds  : 

"  The  doctrine  of  the  proportional  rewards  of  the 
righteous,  thus  taught  by  so  many  passages  of 
scripture,  commends  itself  to  our  understandings  by 
many  reasonable  considerations. 

"  If  labor  heightens  the  enjoyment  of  subsequent 
repose,  if  the  bitter  gives  a  higher  relish  to  the  sweet 
which  succeeds  it,  and  if  sanctified  afflictions  work 
out  for  us  a  far  more  exceeding  and  eternal  weight 
of  glory,  then  it  follows  that  he  whose  labors  have 
been  the  greatest,  must  of  necessity  enjoy  a  rest  the. 
most  refreshing,  that  he  who  has  tasted  most  of  the 
bitter,  shall  drink  of  sweetness  the  most  delicious, 
and  he  who  has  endured  the  most  affliction  for 
Christ,  shall  be  immortally  strong  to  bear  the  most 
exceeding  and  eternal  weight  of  glory. 

"  Again,  if  a  large  ingredient  in  the  happiness  of 
heaven  consist  in  an  exquisite  sense  of  the  divine 
approbation,  then  he  who  has  the  most  faithfully 
and  acceptably  served  God  in  his  day  and  genera- 

9* 


102 

lion,  must,  in  the  consciousness  of  that,  have  the 
largest  measure  of  happiness.  And  again,  as  a 
high  and  refined  source  of  our  rejoicing,  is  the  tes- 
timony  of  our  conscience,  he  whose  conscience 
like  the  apostle's  can  testify,  that  in  simplicity  and 
godly  sincerity  he  has  had  his  conversation  in  the 
world,  and  has  persevered  in  a  patient  continuance 
in  well  doing,  must  of  course  enjoy  the  most  ex- 
alted degree  of  spiritual  happiness  in  heaven. 

Besides  this,  the  eminently  holy  man  will  in  the 
future  world,  have  a  higher  satisfaction  in  witness- 
ing the  good  effects  of  his  devotedness  to  God. 
Here,  the  seed  seems  often  to  be  sown  in  vain,  and 
patience  appears  to  reap  a  tardy  harvest ; — there,  it 
will  be  seen  that  no  labor  in  the  Lord  was  in 
vain,  that  no  sincere  effort  was  ever  made  without 
in  some  measure  glorifying  God.  And  when  all 
the  seed  shall  have  sprung  up,  and  all  the  harvest 
shall  be  gathered  in,  the  holy  will  have  unspeakable 
satisfaction  in  the  review  of  their  instrumentality  in 
carrying  forward  the  great  designs  of  heaven's  mer- 
cy to  man; — and  then  shall  he  who  has  sown  most 
seed,  come  rejoicing  with  the  largest  sheaves : — 
and  in  witnessing  these  glorious  results,  shall  eveiy 
man  receive  his  own  reward  according  to  his  envn 
labor. 

"  By  this  arrangement,  the  Most  High,  while  he 
has  abased  the  loftiness  of  man,  and  exalted  himself 
by  a  way  of  salvation,  not  by  works  but  by  grace 
through  faith,  and  that  not  of  ourselves,  but  as  the 
gift  of  God,  does,  at  the  same  time,  show  his  love  of 


103 

holiness  and  order,  by  this  mark  of  his  approbation 
upon  the  good  works  of  his  accepted  children  ;  and 
thus  throws  into  the  scale  of  virtue,  not  only  hea- 
ven itself,  but  the  various  degrees  of  heaven's  glory. 
And  this  is  no  more  than  what  we  might  expect 
him  to  do.  Though  the  greatest  and  the  least  sin- 
ner be  both  and  alike  saved  through  grace  abound- 
ing by  the  redemption  that  is  in  Christ,  yet  it  is  no- 
thing more  than  what  we  might  expect,  that  he 
who  has  been  eminently  useful  and  holy  here, 
should  be  eminently  happy  in  the  world  to  come. 
Is  it  not  reasonable  to  suppose  that  Paul  the  aged, 
who  had  spent  his  life  down  to  gray  hairs  in  un- 
ceasing exertions  for  the  cause  of  Christ;  that  Paul 
the  apostle,  who  long  sustained  the  responsibilities 
and  discharged  the  arduous  duties  of  that  station ; 
that  Paul  the  martyr,  who  had  been  through  a  life 
of  peril  in  deaths  oft,  and  at  last  closed  his  course  on 
the  scaffold,  should  take  a  higher  place,  and  wear  a 
brighter  crown  than  the  infant  of  days,  that  has 
just  lived,  and,  without  sustaining  a  responsibility, 
or  enduring  a  conflict,  left  this  world  for  a  better  V 

Having  answered  some  objections  to  the  tendency 
of  the  doctrine,  he  closes  with  the  following  remarks : 

"  1.  The  doctrine  of  proportionate  rewards  sug- 
gests to  us  the  reason  why  a  long  life  is  desirable. 

"  To  an  unconverted  man,  concerning  whom  it 
remains  to  us  yet  an  uncertainty,  life  is  only  valu- 
able as  it  increases  the  chance  of  his  being  con- 


104 

verted.  To  a  converted  man  it  is  desirable,  not  for 
the  happiness  he  here  enjoys,  for  he  would  be  un- 
speakably more  blessed  in  heaven,  but  as  it  affords 
him  an  opportunity  of  acting  for  God,  and  laying 
up  treasure  in  heaven.  On  this  account  it  is 
worth  his  while  to  forego  a  little  present  pleasure, 
for  the  sake  of  an  immense  addition  to  his  future 
felicity.  On  this  account  alone  it  is  a  great  misfor- 
tune to  die  young ;  and  on  this  account  it  is,  that 
the  hoary  head  is  a  crown  of  glory  when  it  is 
found  in  the  way  ofrighteousnes. 

"  2.  This  doctrine  suggests  to  us  the  importance 
of  our  'present  conduct.  It  instructs  that  every 
action  we  perform  will  be  followed  with  consequen- 
ces reaching  through  future  ages,  and  will  have  its 
influence  in  determining  our  place  in  heaven,  or 
our  place  in  hell ;  for  the  same  plan  of  proportion 
will  extend  to  the  punishment  of  demerit  as  well 
as  the  reward  of  virtue.  Every  day  we  live  has  its 
influence  on  all  our  future  days,  every  chord  we 
strike  will  vibrate  through  eternity.  How  diligent 
then  should  we  be  that  we  be  rich  toward  God  !  If  a 
merchant,  when  he  was  loading  his  vessel  for  a  foreign 
market,  were  assured  that  he  should  receive  fivefold 
for  every  article  he  freighted,  how  anxious  would  he 
be  to  improve  the  occasion,  and  store  his  vessel  to  the 
utmost  of  her  capacity  !  How  much  more  anxious 
should  we  be  to  have  our  lives  laden  with  holiness 
and  crowded  with  usefulness,  knowing  as  we  do 
that  upon  our  arrival  at  the  shores  of  eternity,  we 


105 

shall  receive  for  it  all  an  unspeakable  reward  !  If 
a  husbandman  had  but  one  field,  which  but  one 
year  in  the  course  of  his  life  brought  him  a  harvest 
of  gold,  how  diligent  would  he  be  to  improve  his 
seed-time,  and  to  have  every  vacant  inch  of  the 
ground  cultivated  !  Such  a  field  in  such  a  year  is 
man's  existence ;  his  life  upon  earth  is  the  seed- 
time ;  and  a  harvest  more  glorious  than  one  of  gold 
shall  be  gathered  in  heaven  ;  and  as  whatsoever 
we  sow  that  shall  we  also  reap,  both  in  quality  and 
quantity,  let  us  be  diligent  to  improve  every  inch 
of  ground,  to  fill  up  eveiy  moment  of  time,  for  in 
due  season  we  shall  reap  if  we  faint  not.  Oh  !  if 
a  pang  of  regret  might  enter  heaven,  if  the  sigh  of 
sorrow  might  swell  the  bosom  of  a  glorified  spirit, 
it  would  be  to  look  back  on  earth  and  see  opportu- 
nities of  usefulness  neglected,  means  of  grace  abused, 
the  godlike  privilege  of  doing  good  unembraced, 
and  the  seed-time  for  eternity  spent  in  comparative 
idleness.  If  you  might  by  diligence  for  one  single 
day  make  yourselves  comfortable  and  respectable 
for  life,  would  you  not  gladly  embrace  the  opportu- 
nity ?  But  is  not  eternity  as  much  longer  than  life 
as  life  is  longer  than  a  day  ?  and  is  it  not  the  dic- 
tate of  interest  to  be  strenuous  through  life  in  pro- 
moting your  interests  for  eternity  ?  Therefore,  my 
beloved  brethren,  be  ye  steadfast,  immovable,  always 
abounding  in  the  work  of  the  Lord,  forasmuch  as 
ye  know  that  your  labor  is  not  in  vain  in  the  Lord," 


106 

V.  He  presented  an  edifying  example,  as  a  good 
man  subjected  to  severe  trials  and  sufferings,  who, 
while  struggling  against  temptation,  trouble,  and 
discouragement,  held  fast  his  integrity,  persevered 
in  his  endeavors  to  glorify  God  and  promote  the 
happiness  and  salvation  of  men,  and  was  sustained 
by  a  lively  faith  in  the  divine  testimonies  and  pro- 
mises, and  the  aids  of  the  sanctifying  Spirit. 
Whether  contemplated  in  his  closet,  his  pastoral 
labors,  his  solitary  hours  of  illness,  or  his  deep 
afflictions  and  repeated  errands  to  the  tomb,  when 
every  tie  to  earth  was  sundered,  and  the  world  was 
crucified  to  him  and  he  to  the  world,  a  perfect  as- 
surance may  be  felt,  that  amidst  all  his  loneliness, 
pain,  and  sorrow,  the  insidious  approaches  and 
buffetings  of  temptation  were  resisted  with  all  the 
energies  of  his  soul.  These  griefs  and  troubles,  so 
far  from  diminishing  his  confidence  in  God,  his 
sense  of  obligation,  and  love  of  duty,  heightened 
them,  and  gave  vividness  to  his  perceptions  of  the 
evil  of  sin,  the  divine  excellency  of  holiness,  the 
glory  of  God,  and  the  purity  and  blessedness  of  the 
heavenly  state. 

He  confided  with  childlike  simplicity  in  the  care 
of  Divine  Providence.  His  writings  abound  with 
indications  of  this,  and  his  experience  strikingly 
manifested  the  constancy  and  sufficiency  of  that 
care.  If  we  consider  him  as  a  youth  born  and 
brought  up  in  what  might  then  be  termed  almost 
a  wilderness,  with  few  connections,  and  apparently 
surrounded  by  no  circumstances  calculated  to  arouse 


107 

his  genius  and  prompt  him  to  aspire  to  high  attain- 
ments, influence,  and  usefulness,  but,  on  the  contra- 
ry, met  at  every  step  by  obstacles  and  discourage- 
ments, which  would  have  proved  insurmountable 
to  an  ordinary  mind  ;  if  we  consider  him  rising 
superior  to  these  difficulties,  acquiring  a  classical 
education,  and  exciting  admiration  by  the  develop- 
ment of  his  powers;  and  when  qualified  by  his 
studies,  and  by  the  experience  of  religion,  to  choose 
an  employment  for  life,  we  behold  him  deliberately 
preferring  the  service  of  his  Savior  in  the  sacred 
office,  encountering  fresh  embarrassments  in  the 
way  of  a  preparation  for  that  object,  aiming  at  a 
high  standard  of  qualifications,  at  length  succeed- 
ing in  their  attainment,  exhibiting  a  bright  though 
brief  career  of  ministerial  labor  and  usefulness, 
rising  to  eminence  in  the  discharge  of  his  public 
duties,  and  exerting  a  wide  and  valuable  influence  ; 
and  finally,  after  enduring  severe  trials  and  suffer- 
ings, from  loss  of  health  and  the  bereavement  of 
all  his  family,  we  witness  his  tranquil  departure  in 
the  joy  of  the  Lord,  we  may  well  regard  him  as 
having  richly  experienced  the  care  of  Providence. 
We  may  regard  him  as  having  been  brought  for- 
ward by  an  unusual  series  of  events  to  exert  an 
important  agency  in  relation  to  the  salvation  of 
many  souls,  and  by  his  labors  and  afflictions  to  be 
early  prepared  for  the  pure  services  and  enjoyments 
of  the  heavenly  kingdom. 

To  those  who  were  intimately  acquainted  with 
him,  who  knew  his  amiableness,  his  sincerity,  mo- 


108 

desty,  humility,  forbearance,  kindness,  benevolence,, 
and  all  those  kindred  traits  and  qualities  which 
were  so  blended  in  his  character,  and  shone  with 
so  steady  a  light,  and  who  at  the  same  time  appre- 
ciated his  endowments  and  qualifications  for  useful- 
ness, and  his  attainments  and  experience  as  a 
minister  of  the  gospel,  it  seemed  desirable,  not  indeed 
for  his  own  sake,  but  for  others,  that  his  life  should 
be  prolonged.  And  there  was  a  single  reason  why 
longer  life  was  in  his  view  to  be  desired,  namely, 
as  "  affording  further  opportunity  of  acting  for  God, 
and  laying  up  treasure  in  heaven."  And  may  it 
not  with  propriety  be  asked,  in  view  of  the  charac- 
ter he  had  formed,  and  on  supposition  that  health 
had  been  added  to  his  gifts  and  attainments,  and 
his  life  extended  to  twice  or  thrice  its  period,  who 
can  imagine  what  would  have  been  the  extent  of 
his  usefulness  ?  Had  he  continued  proportionably 
to  exemplify  the  fruits  of  righteousness,  and  to  grow 
in  knowledge  and  in  grace  in  after  years,  as  rapidly 
as  he  had  done  in  those  of  his  active  public  exer- 
tions, who  will  venture  to  imagine  to  what  an  extent 
he  would  have  glorified  God,  and  promoted  the 
temporal  and  spiritual  welfare  of  men  ?  But  divine 
wisdom  and  goodness  required  him  in  another 
sphere  ;  and  it  remains  for  those  who  survive,  and 
especially  those  who  are  young  and  have  health, 
to  fill  up,  as  it  were,  the  measure  of  his  usefulness, 
and  accomplish  what,  with  their  opportunity,  he 
would  have  done. 


109 

In  view  of  his  character  and  history  it  were  na- 
tural to  bring  into  comparison  those  of  different 
classes  of  men ;  to  contrast  with  his  their  attain- 
ments, their  supreme  object,  the  manner  of  exerting 
their  agency,  the  extent  of  their  obedience,  and 
their  hopes  and  prospects  for  eternity.  But  this 
must  be  left  to  individuals,  to  ministers  and  laymen  ; 
to  those  who  love  and  obey  the  gospel,  and  those 
who  supremely  love  the  world  ;  to  those  who  sur- 
vive of  his  own  age  and  acquaintance,  and  those 
who  are  about  to  come  forward  upon  the  stage  of 
life,  to  exert  their  agency  as  accountable  creatures, 
and  form  their  characters  for  this  and  the  future 
world.  Among  all  these  there  surely  will  be  some 
who  will  be  aroused  by  his  example,  some  who  will 
be  induced  to  aim  at  higher  attainments  in  know- 
ledge, virtue,  and  usefulness ;  some  who  will  strive 
to  acquire  in  a  like  degree  the  chief  excellencies  of 
his  character,  who  will  be  incited  to  cultivate  his 
exemplary  habits,  and  like  him  to  avoid  offences, 
and  abstain  from  the  very  appearance  of  evil.  And 
will  there  not  be  some  who,  in  view  of  his  brighten- 
ing upward  path,  will  look  back  with  painful  regret? 
upon  their  own  past  history ;  some,  perhaps  of  his 
acquaintances,  whose  hearts  will  sink  within  them 
as  they  follow  him  to  the  last  scene  in  which  he 
appeared  on  earth,  and  feel  that  he  is  gone  to  realize 
the  pure,  perfect,  and  endless  happiness  which  his 
faith  and  hope  had  anticipated ;  while  they,  no: 
having  entered  upon  the  same  path,  perceive  no 
ray  of  light  in  their  own  prospect,  and  keenly  feel 
10 


110 

their  unfitness  for  a  better  world,  and  all  their  deso- 
lateness  and  misery,  when  a  just  view  is  for  a  mo- 
ment forced  upon  their  minds,  of  the  emptiness  and 
vanity  of  the  objects  to  which  they  are  devoted. 
If  there  be  one  such,  the  voice  from  the  dead  yet 
speaking  to  him  is,  '  Turn,  while  this  impression 
exists,  and  with  all  your  heart  obey  the  gospel,  for 
why  will  you  die  V 

Again,  in  view  of  his  life  and  character,  a  life  so 
brief,  and  yet  so  expanded  with  usefulness  and 
promise,  and  a  character  so  mature  in  christian 
experience,  and  in  qualifications  for  the  duties  both  of 
public  and  private  life  ;  we  are  called  on  to  glorify 
God  for  his  great  goodness  to  him  personally,  and 
through  him,  to  those  with  whom  he  was  more 
immediately  connected,  and  to  the  world.  He  ex- 
perienced much  of  the  divine  favor  in  every  period 
of  his  life,  and  at  the  close  of  it;  much  of  the  pro- 
vidential goodness  of  God,  and  much  of  his  mercy, 
his  spiritual  influence  and  sanctifying  grace.  It 
pleased  God  in  a  conspicuous  manner  to  show  forth 
the  riches  of  his  love  and  kindness  in  him,  and  to 
make  him  the  instrument  by  his  example  and  his 
active  exertions  of  great  good  to  others.  His  exam- 
ple was  in  all  respects  remarkably  pure,  and  truly 
christian  :  and  no  evidence  appears  in  any  of  his 
writings,  or  in  the  recollections  of  those  acquainted 
with  him,  of  any  thing  of  evil  tendency,  any  thing 
calculated  to  excite  prejudice  against  religion,  or  be 
an  occasion  of  stumbling  and  reproach.  On  the 
contrary,  it  was  the  character  of  his  writings,  and 


Ill 


Of  his  temper  and  manners,  to  conciliate  the  feel- 
ings, and  win  the  confidence  and  respect,  of  all  who 
came  within  his  influence.  There  was  a  simplicity 
and  godly  sincerity  ever  beaming  forth  in  his  spirit 
and  deportment,  which  testified  of  that  wisdom  and 
grace  which  are  from  above.  The  reader  will  see 
in  this,  cause  for  devout  and  admiring  gratitude 
to  the  glorious  Author  and  source  of  all  good,  to  the 
savior  and  the  sanctifier  of  men  :  gratitude  that 
he  was  kept  and  shielded  from  fatal  snares  and 
temptations  of  sin  and  evil ;  that  he  was  awaken- 
ed to  perceive  his  sinfulness  and  ill  desert;  that 
under  the  influence  of  the  word  and  spirit  of  God 
he  turned  from  sin  to  holiness,  obeyed  the  gospel, 
and  devoted  himself  to  the  glory  and  service  of 
God  ;  that  he  was  enabled  so  happily  to  exhibit  the 
christian  spirit,  to  exert  an  influence  so  benign  on 
all  around  him,  and  was  the  instrument  of  so  much 
good  to  others ;  and  that  living  and  dying  he  enjoy- 
ed the  love  of  God  and  the  hope  of  eternal  life. 

In  the  contemplation  of  his  history  likewise,  it  is 
obvious  to  consider  how  much  with  such  a  charac- 
ter may  be  effected  within  a  brief  space  of  time. 
The  whole  period  of  his  active  usefulness,  after  he 
received  license  to  preach  the  gospel,  scarcely  exceed- 
ed five  years  ;  yet,  by  consecrating  himself  wholly 
to  his  work,  and  in  a  spirit  of  simple  dependence  on 
God  earnestly  aiming  and  desiring  to  accomplish 
much,  and,  in  short,  by  making  the  most  of  his  time, 


112 

his  gifts  and  faculties,  his  acquisitions,  his  influence, 
his  prayers,  his  faith,  and  his  hopes,  he  effected  and 
was  the  means  of  great  and  permanent  good  in 
different  places  ;  exerted  a  "wide  and  salutary  influ- 
ence, and  exhibited  a  character  and  an  example 
alike  creditable  to  religion  and  beneficial  to  man. 
Had  he  aimed  at  less,  and  given  but  a  wavering 
and  divided  attention  to  his  great  object,  his  life,  had 
forty  years  been  added  to  it,  might  have  been  less 
valuable  to  himself  and  the  world,  than  it  has  ac- 
tually been.    While  considering  his  high  aims,  and 
the  constancy  of  his  purposes,  the  writer  has  been 
reminded  of  what  was  related  to  him  some  years 
ago,  by  the  late  Rev.  Dr.  Ryland  of  Bristol,  respect- 
ing the  peculiar  development  of  character,  and  su- 
perior  attainments   and    usefulness,  of  his   early 
associates  Carey,  Fuller,  Sutcliff,  Pearce,  and  others  ; 
namely,  that  when  they  were  obscure  and  without 
either  learning  or  influence,  they  agreed  together, 
and  resolved,  after  much  consideration  of  the  state 
of  the  world  and  of  the  cause  of  religion,  to  endea- 
vor by  the  utmost  efforts  in  their  power,  respectively 
1  to  make  the  most  of  life;'  to  make  the  greatest 
possible  attainments  in  holiness,  and  to  glorify  God 
and  benefit  their  fellow  men  in  the  highest  possible 
degree.     In  pursuance  of  this  resolve,  one  of  the 
leading  objects,  which  appeared  most  important  to 
be  undertaken,  and  which  best  suited  his  character, 
was  referred  to  each,  to  be  the  engrossing  object  of 
his  exertions.     To  Carey  it  was  assigned  to  lead 
the  way  as  a  missionary  to  the  heathen — to  Fuller, 


113 

to  exert  his  great  powers  as  a  biblical  student  arid 
theological  writer — to  Ryland  himself,  to  occupy 
the  distinguished  office  of  training  young  men  for 
the  gospel  ministry — to  Pearce,  to  rouse  the  public 
mind  to  the  subject  of  missions,  (fee.  The  extra- 
ordinary attainments,  influence,  and  usefulness  of 
these  individuals  was,  without  doubt  owing,  in  a 
great  degree,  to  the  high  purposes  and  aims  which 
they  thus  solemnly  resolved  to  pursue  with  inde- 
fatigable constancy  and  zeal  through  life. 

Finally,  this  memorial  may  be  fitly  closed  by 
adopting,  with  slight  accommodation,  as  appropriate 
to  the  subject  of  it,  some  brief  extracts  from  what 
Fuller  and  Ryland  have  recorded  of  their  friend 
and  associate,  Pearce,  by  whose  death  in  his  thirty- 
third  year  they  were  greatly  afflicted. 

"  By  the  grace  of  God  he  was  what  he  was  ;  and 
to  the  honor  of  grace  and  not  for  the  glory  of  a 
sinful  worm,  be  it  recorded.  Like  all  other  men  he 
was  depraved.  He  felt  it,  and  lamented  it,  and 
longed  to  be  freed  from  sin ;  but  certainly,  taking 
him  altogether,  we  have  seldom  seen  a  character 
'  whose  excellencies  were  so  many  and  so  uniform, 
and  whose  imperfections  were  so  few.'  We  have 
seen  men  rise  high  in  contemplation,  who  have 
abounded  but  little  in  action.  We  have  seen  zeal 
mingled  with  bitterness,  and  candor  degenerate  into 
indifference ;  experimental  religion  mixed  with  a 
large  portion  of  enthusiasm,  and  what  is  called  ra- 
tional religion  void  of  every  thing  that  interests  the 
10* 


114 

heart  of  man.  We  have  seen  splendid  talents  tar- 
nished with  insufferable  pride,  seriousness  with 
melancholy f  cheerfulness  with  levity,  and  great 
attainments  in  religion  with  uncharitable  censori- 
ousness  towards  men  of  low  degree  ;  but  we  have 
not  seen  these  things  in  Christmas. 

"  There  have  been  few  men  in  whom  has  been 
united  a  greater  portion  of  the  contemplative  and 
the  active  ;  holy  zeal  and  genuine  candor  ;  spiritu- 
ality and  rationality  ;  talents  that  attracted  almost 
universal  applause,  and  the  most  unaffected  mo- 
desty ;  faithfulness  in  bearing  testimony  against 
evil,  with  the  tenderest  compassion  to  the  soul  of 
the  evil  doer  ^  fortitude  that  would  encounter  any 
difficulty  in  the  way  of  duty  without  any  thing 
boisterous,  noisy,  or  overbearing  ;  deep  seriousness, 
with  habitual  cheerfulness  ;  and  a  constant,  aim  to 
promote  the  highest  degrees  of  piety  in  himself  and 
others,  with  a  readiness  to  hope  the  best  of  the 
lowest ;  not  breaking  the  bruised  reed,  nor  quench- 
ing the  smoking  flax." — 'Fuller's  Memoir' 

a  One  thing  I  will  say,  which  I  could  say  of  very 
few  others,  though  I  have  known  many  of  the 
excellent  of  the  earth,  that  I  never  saw  or  heard  of 
any  thing  respecting  him  which  grieved  me,  unless 
it  was  his  inattention  to  his  health,  and  that  I  be- 
lieve was-  owing  to  a  mistaken  idea  of  his  constitu- 
tion. If  any  of  you  know  of  other  faults  belonging 
to  him,  be  careful  to  shun  them,  and  be  sure  to 
follow  him  wherein  he  was  a  follower  of  Christ." 
— 'Dr.  Ryland's  Sermon.' 


115 


[The  Discourse  on  Christian  intercession)  referred 
to  on  page  35,  the  Discourse  on  the  nature  of 
that  inability  which  prevents  the  sinner  from 
embracing  the  Gospel,  and  the  Farewell  Let- 
ter to  the  American  Presbyterian  Society  of 
Montreal,  are  successively  inserted  in  the  follow- 
ing pages.] 


ON  CHRISTIAN  INTERCESSION. 


11  Making  mention  of  you  always  in  my  prayers." — Rom.  i.  9. 

The  most  careless  reader  of  the  epistolary  corres- 
pondence of  the  apostle,  cannot  fail  to  remark  how 
often  he  speaks  of  praying  for  others.  Has  he  been 
instrumental  in  planting  an  infant  church,  and 
does  persecution  drive  him  from  his  beloved  charge, 
with  what  affection  does  he  commend  them  to  an 
everywhere  present  God !  Does  intelligence  reach 
him  of  the  prosperity  of  some  distant  society  of  be- 
lievers, with  what  joyfulness  he  bows  his  knees  be- 
fore the  God  and  Father  of  our  Lord  Jesus  Christ, 
to  thank  him  for  the  news,  and  implore  upon  his 
fellow  Christians  a  larger  measure  of  the  riches  of 


116 

grace !  The  extent,  frequency,  and  fervor  of  his  in- 
tercessions, will  surprise  any  one  who  shall  be  at 
the  pains  of  examining  the  various  hints  which  we 
have  of  his  performance  of  this  duty,  as  they  lie 
scattered  in  various  parts  of  his  writings.  Scarcely 
a  letter  of  his  which  does  not  give  express  assu- 
rance that  they  to  whom  it  was  addressed  had  an 
interest  in  his  daily  prayers.  Even  Philemon,  a  pri- 
vate Christian  in  a  distant  country,  was  not  forgot- 
ten. Nor  was  it  those  only  whom  personal  ac- 
quaintance had  made  peculiarly  dear  to  the  apostle, 
for  whom  he  used  his  influence  at  the  throne  of 
grace.  Churches  he  had  never  visited,  cities  he 
had  never  seen,  find  a  place  in  a  heart  which  a 
divine  philanthropy  had  enlarged  to  contain  the 
world.  In  a  letter  addressed  to  the  Roman  Chris- 
tians, many  years  before  his  feet  had  ever  touched 
the  shores  of  Italy,  he  thus  speaks :  "  For  God  is  my 
witness  whom  I  serve  with  my  spirit  in  the  gospel  of 
his  Son,  that  without  ceasing  I  make  mention  of  you 
always  in  my  prayers." 

Permit  me  then  to  urge  upon  your  imitation  this 
amiable  trait  of  that  holy  man's  character,  by  sug- 
gesting a  few  observations  on  the  happy  effects 
which  the  performance  of  this  duty  would  have 
upon  our  own  minds,  and  the  blessed  results  which 
might  be  expected  on  the  minds  of  those  for  whom 
we  pray. 

Though  this  is  one  of  the  most  noble  and  disin- 
terested parts  of  devotion,  I  trust  there  is  no  impro- 
priety in  commencing  by  a  few  remarks  on  the 


117 

happy  influence  which  the  right  performance  of  thia 
duty  would  have  upon  our  own  selves. 

We  who  as  dependent  creatures  are  so  destitute 
ourselves,  can  have  little  to  bestow  upon  others. 
The  keys  which  unlock  the  treasures  of  happiness, 
are  in  hands  mightier  than  ours  ;  and  however  we 
may  pity  the  sufferings,  or  wish  to  relieve  the  ne- 
cessities of  others,  all  that  we  can  ordinarily  do,  is 
to  refer  them  to  the  same  source  whence  our  bless- 
ings flowed.  A  wish  is  mostly  all  that  we  can 
give : — God  is  the  source  of  all  blessing.  A  wish 
directed  to  him  is  a  prayer  : — hence,  the  most  na- 
tural and  commonly  the  only  way  we  have  of  giv- 
ing expression  to  benevolent  feelings,  is  by  praying 
for  others.  And  though  in  doing  this  the  benefit 
of  others  is  our  main  object,  yet  we  ourselves  are 
not  left  without  a  blessing.  The  duty  is  doubly 
blessed  ;  it  is  blessed  in  him  who  asks,  and  in  him 
who  receives.  To  exercise  benevolence  in  this 
manner,  is  to  increase  benevolence.  To  increase 
benevolence,  is  to  increase  happiness ;  for  what 
larger  ingredient  is  there  in  happiness  than  benevo1- 
ience  or  love.  That  man  is  not  the  happiest,  all 
whose  solicitudes  are  shrunk  up  within  the  narrow 
compass  of  his  own  little  self,  but  he  who  loves 
much,  and  whose  affections  light  upon  many  ob- 
jects. The  extension  of  his  affections  does  not  im- 
ply their  weakening :  these  are  waters  which 
spread  without  becoming  shallow.  A  parent  can 
love  each  of  the  whole  circle  of  his  children,  with 
as  intense  an  attachment  as  he  did  his  first  bom. 


118 

We  are  not  to  suppose  that  our  feelings  are  capa- 
ble of  rising  only  to  a  certain  pitch  and  must  there 
stop  ;  they  may  be  multiplied  as  fast  as  there  are 
lovely  objects,  and  rise  in  height  as  long  as  new 
loveliness  is  unfolded.  How  boundlessly  then  may 
the  soul  expatiate  in  the  attributes  of  Jehovah  !  He 
who  regards  every  child  of  Adam  as  a  brother,  has 
a  fountain  of  pleasure  which  is  sealed  up  to  the 
hater  of  his  species.  He  who  uses  most  of  this 
fountain,  will  have  waters  the  most  pure,  abundant, 
and  refreshing.  Benevolence  prompts  prayer, 
prayer  promotes  benevolence ;  and  benevolent  feel- 
ings in  exercise  are  noble,  soothing,  and  delightful. 
Such  is  the  more  general  operation  of  the  duty  upon 
which  I  insist.  A  few  of  its  more  particular  advan- 
tages are  worth  mentioning.     And, 

1.  It  greatly  promotes  friendship.  What  more 
likely  means  to  strengthen  our  social  attachments, 
than  day  after  day  to  associate  them  with  our  holiest 
feelings,  and  mingle  them  with  our  brightest  hopes  ? 
The  brighter  objects  of  heaven  throw  a  pleasing 
tint  on  the  dark  landscapes  of  earth.  Impressions 
thus  repeated,  a  friendship  thus  sanctified,  can  be 
neither  transient  nor  groveling.  Indeed,  it  is  hard 
to  see  how  friendship  can  be  satisfactory  and  com- 
plete without  religious  hopes.  Two  companions 
destitute  of  religious  hopes,  are  like  two  travellers 
who  are  thrown  together  in  a  public  conveyance. 
They  journey  together  for  a  short  time,  and  then 
part  without  the  expectation  of  ever  meeting  again, 


119 

If  the  shortness  of  life  does  not  prevent  much  inti- 
macy among  irreligious  acquaintances,  the  speedy 
separation  of  death  must  produce  a  regret  unrelieved 
by  hope.  But  christian  pilgrims  indulge  the  ex- 
pectation of  meeting  in  one  common  place  of  ever- 
lasting repose.  Their  heaven  is  a  social  heaven. 
The  company  collected  will  be  all  the  truly  excels 
lent  who  ever  have  lived  or  ever  will  live  upon  the 
earth.  Even  here,  though  a  rolling  ocean  and 
ranges  of  mountains  separate  them,  they  may  meet 
around  the  same  mercy-seat.  They  may  even  so 
adjust  their  intercessions  that  the  wings  of  the  same 
moment  shall  carry  their  mutual  supplications  to 
the  ear  of  the  prayer-hearing  God.  This  branch 
of  devotion  has  this  advantage  above  all  others,  that 
the  movements  of  faith  are  seconded  and  stimulated 
by  the  warmth  of  natural  affection.  Too  often  we 
are  cold  and  sluggish,  we  lie  becalmed  in  a  condition 
more  irksome  than  the  turbulence  of  the  tempest 
No  sooner,  however,  do  we  begin  supplicating  for 
dear  friends,  than  the  cords  of  affection  begin  to 
draw  ;  feeling  starts  from  its  slumbers,  and  a  brisk 
gale  fills  all  our  wide-expanded  sails.  What  has 
been  said  may  enable  us  to  estimate  how  egregiously 
they  err  who  object  to  the  gospel,  that  it  does  not 
countenance  the  cultivation  of  friendship.  Where 
will  you  find  a  more  delightful  picture  of  affectionate 
intercourse  than  that  which  Luke  has  drawn  of  the 
interview  between  our  Savior  and  the  two  disciples 
on  their  way  to  Emmaus?  Where,  I  would  ask, 
in  all  history  will  you  find  such  instances  of  noble 


120 

and  self-sacrificing  friendship  as  among  the  primi- 
tive believers  ? 

2.  The  diligent  performance  of  the  duty  of  in- 
tercession would  be  an  effectual  antidote  to  all 
unhallowed  resentment. 

He  who  rises  from  the  suppliant  attitude  in  which 
he  has  just  been  confessing  his  own  unworthiness 
and  imploring  blessings  on  others,  cannot  feel  dis- 
posed to  throw  poison  into  the  cup  of  their  happiness. 
And  even  if  his  employment  on  his  knees  has  failed  to 
kindle  in  his  heart  that  ardor  of  good  will  to  all  which 
he  ought  to  feel,  yet  the  mere  desire  of  consistency 
will  prevent  him  from  throwing  about  the  firebrands, 
arrows,  and  death  of  slander.  The  purity  of  many 
a  reputation,  the  quietude  of  neighborhoods,  and 
the  kindness  of  domestic  intercourse,  are  among  the 
blessings  flowing  from  the  performance  of  this  duty. 

3.  It  would  greatly  increase  ministerial  useful- 
ness. 

If  the  minister  of  Jesus  Christ,  like  a  faithful  high 
priest,  first  appeared  before  the  mercy-seat  in  the 
most  holy  place,  with  the  names  of  the  twelve  tribes 
engraved  upon  his  breast-plate,  he  would  when  he 
came  forth  and  stood  before  the  congregation,  feel 
an  enlargement  of  heart,  a  desire  of  blessing  the 
people,  which  would  impart  a  spirit  and  a  pathos 
to  his  appeals,  and  give  some  reason  to  expect  the 
Lord's  blessing.  And  you,  my  brethren,  who  come 
up  hither,  if  your  closets  can  testify  that  you  have 


121 

previously  begged  of  the  Lord  that  your  minister 
might  come  forth  in  the  power  of  Elias,  in  the  full- 
ness of  gospel  blessings,  could  ye,  think  you,  after 
such  a  preparation,  join  with  a  hollow  formality,  in 
the  exercises  of  prayer  and  praise,  give  a  careless 
and  distracted  attention  to  the  pulpit  exercises,  and 
then  go  empty  away  without  feeling  a  secret  dis- 
satisfaction ? 

4.  The  practice  of  christian  intercession  would 
animate  us  to  more  diligence  in  promoting  the  be- 
nefit of  our  fellow-men. 

If  an  angel  from  heaven  were  to  overhear  the 
coldest  prayer  we  ever  utter,  from  an  honest  inter- 
pretation of  the  language  used  he  might  conclude 
that  we  were  just  ripe  for  the  transports  of  paradise. 
But  we,  alas  !  know  the  contradiction  which  sub- 
sists between  our  expressions  and  feelings,  our 
prayers  and  our  lives.  Still,  without  devotional 
exercises  we  should  be  yet  more  destitute  of  holy 
emotions.  The  same  good  effect  we  may  expect 
will  follow  the  practice  of  praying  for  others.  To 
pray  for  the  poor,  the  afflicted,  the  unconverted,  and 
then  be  unwilling  so  much  as  to .  lift  a  finger  in 
their  behalf,  is  a  contradiction  too  gross  to  be  im- 
posed upon  ourselves.  To  commend  to  the  boun- 
teous Giver  of  all  good  those  sufferers  who  are  now 
feeling  all  the  sad  variety  of  wo,  and  yet  leave  the 
widow's  cruise  of  oil  to  be  supplied  by  miracle  ;  to 
beg  that  the  day-spring  from  on  high  may  break 
upon  those  who  are  sitting  in  the  region  and  very 
11 


122 

shadow  of  death,  and  yet  be  unwilling  to  throw  our 
superfluous  mite  into  the  missionary  treasury,  is  an 
imposition  too  gross  to  be  played  off  with  comfort 
on  our  own  hearts,  deceitful  as  they  are.  Interces- 
sion Avill  either  make  us  charitable,  or  avarice  will 
clip  the  wings  of  intercession,  and  thus  prevent  its 
lofty  soarings.  Yet  not  to  stand  up  with  the  censer 
of  intercession  between  the  dying  and  the  dead,  not 
to  feel,  like  good  old  Eli,  an  anxious  interest  for  the 
fate  of  the  ark  in  the  contest  going  on  between  the 
powers  of  light  and  darkness ;  not  to  feel  an  un- 
dissembled  charity  towards  all  our  brethren  and 
companions  in  tribulation  and  in  the  kingdom  and 
patience  of  Jesus  Christ,  who  are  every  where  scat- 
tered abroad  through  the  world  ;  not  to  do  this  were 
at  once  to  relinquish  our  christian  hopes.  Your 
love  of  the  duty  upon  which  I  am  insisting  is  a  test 
of  the  sincerity  of  your  piety. 

One  observation  more  before  I  quit  this  topic.  A 
peculiar  blessing  is  promised  to  those  who  take  much 
interest  in  the  prosperity  of  Zion.  Pray  for  the 
peace  of  Jerusalem,  says  the  Psalmist,  all  they 
shall  prosper  that  love  thee.  It  has  been  found  by 
experience  that  those  churches  which  have  done 
most  for  the  missionary  cause  have  been  most  re- 
markably blessed  of  the  Lord.  It  is  worthy  of 
recollection,  that  in  a  certain  district  of  the  church 
in  this  country  the  tokens  of  the  Holy  Spirit's  pre- 
sence had  for  some  years  been  almost  withdrawn. 
A  number  of  sermons  were,  by  the  direction  of  the 
presbytery,  preached  to  excite  their  attention  to  the 


123 

subject  of  missions,  when,  contrary  to  expectation, 
each  of  those  sermons  was  accompanied  by  the 
divine  influence  and  blessing.  Let  us  then  be 
stimulated  to  the  duty  of  ardent  intercession  by  all 
those  blessings  which  we  may  expect  it  will  draw 
down  upon  our  own  souls.  These,  though  great, 
very  great,  constitute  however  but  a  small  part  of 
that  body  of  motive  which  should  impel  us,  like  so 
many  Israels,  to  wrestle  with  God  until  he  grant 
us  a  blessing.  That  is  but  a  meagre  account  of 
the  benefits  of  prayer  which  restricts  them  to  the 
good  effect  which  the  mere  performance  of  the  duty 
has  upon  ourselves.  This  sceptical  view  of  the 
subject  would  cut  all  the  nerves  of  exertion,  put  out 
all  the  fires  of  devotion.  What  a  farce  would  it  be 
for  me  to  pray  for  others,  when  all  that  I  expected 
was  some  benefit  for  myself !  This,  my  brethren,  is 
not  the  scriptural  doctrine.  The  testimony  of  God 
assures  us  that  the  effectual  fervent  prayer  of  a 
righteous  man  availeth  much.  It  is  exemplified  in 
the  case  of  Elias,  who  though  a  man  subject  to  like 
passions  with  yourselves,  prayed  God  that  it  might 
not  rain,  and  it  rained  not  for  the  space  of  three 
years  and  a  half ;  and  he  prayed  again  that  it  might 
rain,  and  the  heavens  gave  rain  and  the  earth 
brought  forth  her  increase.  Let  us  rest  satisfied, 
then,  that  our  prayers  are  heard,  and  if  properly 
offered,  will  be  answered.  Let  us,  then,  in  the  se- 
cond place,  be  stirred  up  to  the  performance  of  the 
duty  of  intercession,  by  a  view  of  the  blessings  we 
may  expect  will  descend  upon  others. 


124 

The  largest  and  most  extensive  blessing  which 
can  be  expected,  is  the  universal  spread  of  know- 
ledge, religion,  and  happiness.  I  know,  indeed,  a 
species  of  unbelief  is  apt  to  assault  the  christian's 
mind  when  lie  approaches  so  grand  a  subject.  It 
is  not  because  he  considers  the  moral  renovation  of 
the  world  a  work  impossible  with  God.  No  !  The 
wonders  of  every  spring  assure  him  that  he  who 
renews  the  face  of  creation  can  work  a  not  more 
surprising  change  in  the  hearts  of  all  mankind. 
Jehovah  hath  spoken  glorious  things  of  Zion,  and 
his  word  is  a  firm  basis  of  hope.  Let  us  encourage 
ourselves  by  frequently  meditating  on  the  glory  of 
the  latter  days.  Summon  to  your  view  all  those 
images  of  delight  which  sacred  description  has  clus- 
tered around  those  "  scenes  surpassing  fable  and  yet 
true."  Consider  the  worth  of  one  immortal  soul — ■ 
of  millions  of  immortal  souls.  Consider  the  distance 
between  those  depths  of  misery  to  which  they  are 
exposed,  and  those  heights  of  heaven  to  which  they 
may  be  raised,  and  then,  then  I  shall  not  need  to 
j>ress  upon  you  the  duty  of  intercession.  If  ever 
there  was  a  time  when  christians  were  called  upon 
to  send  up  their  united  cries  to  the  ear  of  the  Lord 
of  hosts,  for  the  conversion  of  the  world,  it  is  now  ; 
now  that  the  period  for  the  introduction  of  the 
millenial  glory  is  just  at  hand  ;  now  that  the  church 
is  just  beginning  to  feel  its  obligations  to  spread  the' 
gospel ;  now  that  the  Lord  has  in  a  most  glorious 
manner  appeared  for  the  enlargement  and  prosperity 
of  his  kingdom. 


A  DISCOURSE 


NATURE  OF  THAT  INABILITY  WHICH  PREVENTS  THE  SINNER 
FROM  EMBRACING  THE  GOSPEL : 

BEING  THE 

SUBSTANCE  OF  TWO  SERMONS 

PREACHED  IN 

THE  AMERICAN  PRESBYTERIAN  CHURCH, 

MONTREAL,  DEC.  9,  1827. 


Ye  will  not  come  unto  me,  that  ye  might  have  life. — John  v.  40. 

In  connection  with 

No  man  can  come  unto  me,  except  the  Father,  which  hath  sent 
me,  draw  him. — John  vi.  44. 

There  are  two  leading  views,  in  which  the  sub- 
ject of  man's  religious  obligation  is  regarded.  The 
one  considers  sin  as  a  misfortune  which  is  to  be 
pitied  ;  the  other  as  a  fault  which  is  to  be  blamed. 
The  one  regards  man  as  unable  to  comply  with 
God's  commands  ;  and  therefore  not  bound  to  do  so. 
11* 


126 

The  other  regards  him  as  able,  but  unwilling,  and 
nevertheless  bound.     The  first  considers  it  his  duty 
to  do  what  he  can.  that  is,  discharge  the  social  and 
moral  duties  of  life,  control  his  external  deportment, 
and  give  a  diligent  attendance  on  the  ordinances 
of  religion,  till  God  shall  enable  him  to  do  more. 
The  second  view  of  the  subject,  esteeming  the  pre- 
cepts of  God  concerning  all  things  to  be  right,  con- 
siders   man   under   unalterable   obligations  to   do 
whatever  he  commands,  that  he  has  power  already 
conferred  on  him  to  do  his  whole  duty,  and  that 
while  he  remains   averse  to  its  performance,  his 
praying  for  assistance  is  worse  than  useless.     The 
supporters  of  the  first  view,  to  be  consistent,  either 
deny  that  God  commands  unrenewed  men  to  be 
holy,  or,  acknowledging  that  he  does,  deem  it  im- 
possible, and  therefore  unfair  ;  while  the  supporters 
of  the  second   maintain,  that  the  Most  High  does 
demand  holiness  of  unholy  men,  acknowledge  the 
possibility  of  compliance  with  the  demand,  and  per- 
ceive and  insist  on  its  fairness  and  equity.      These 
several  views  are  held  by  Calvinistic  and  orthodox 
divines,  in  all  branches  of  the  Presbyterian  church, 
both   in    the   eastern    and    western    hemispheres. 
Though  they  may  not  all  push  their  sentiments 
quite  to  the  extremes  which  I  have  stated,  yet  every 
thinking  Christian  must,  and  does  adopt  principles 
Which  clearly  involve  the  whole  of  one  or  the  other 
of  these  systems.     It  need  not  be  said,  that  the  dif- 
ference between  the  two  is  wide  ;    that  it  is  a  dif- 
ference of  great  practical  importance,  and  one  that 


127 

meets  us  at  almost  every  turn.  It  would  be  pre- 
judging the  case,  to  ask  those  who  are  in  the  habit 
of  reading  the  Scriptures,  which  is  there  presented, 
but  the  bare  statement  of  the  question  informs  us 
which  side  of  it  reflects  the  most  blame  on  the  sin- 
ner, and  the  most  glory  to  God :  a  circumstance 
which,  to  an  humble  mind,  affords  strong  presump- 
tive evidence  of  the  truth. 

The  whole  difference  between  these  schemes,  lies 
in  the  apprehension  of  the  nature  of  that  inability ', 
which  prevents  a  sinner  from  complying  ivith  the 
commands  of  God.  The  one  maintains,  that  it  is 
a  natural  inability,  which  he  cannot  help ;  and  the 
other,  that  it  is  a  moral  inability,  which  he  will  not 
help.  If  the  truth  on  this  point  can  be  satisfacto- 
rily ascertained,  all  the  other  consequences  involved 
will  easily  follow,  and  the  correctness  of  one  or  the 
other  of  the  systems  be  determined.  If  our  investi- 
gation should  prove  successful,  I  trust  that  we  shall 
not  regret  having  occupied  a  portion  of  this  holy 
day,  with  the  consideration  of  the  subject. 

It  will  be,  first  of  all,  necessary  to  have  clear  con- 
ceptions of  the  distinction  between  natural  and 
moral  ability.  Natural  or  physical  ability  is  our 
poiver  to  do  a  thing,  which  we  have  by  the  very 
constitution  of  our  natures,  whether  it  refer  to  our 
mental  faculties,  or  bodily  abilities,  or  our  opportu- 
nities to  use  them.  Moral  ability  is  our  inclination 
to  do  a  thing,  and  is  irrespective  of  our  power. 
This  kind  of  ability  is  called  moral,  because  the  in- 
clination is  that  on  which  the  moral  character  of 


128 

the  agent,  the  good  and  evil  of  his  actions  depend. 
Perhaps  a  few  illustrations  may  convey  a  better 
idea  of  the  distinction,  than  any  definition,  however 
accurate.  A  man  who  has  the  use  of  his  limbs, 
has  natural  ability  to  walk,  but  he  may,  from  some 
cause  operating  on  his  inclination,  be  unwilling  to 
move  a  step.  He  is  now  morally  unable.  Again, 
he  may  have  a  great  desire  to  walk,  and  not  have 
the  use  of  his  limbs.  He  is,  in  that  case,  morally 
able  and  naturally  unable  to  walk.  When  the  ma- 
riners in  the  vessel  which  contained  Jonah,  rowed 
hard  to  bring  it  to  land,  but  could  not,  it  was  through 
a  natural  inability.  When  Joseph's  brethren  hat- 
ed him  so,  that  they  could  not  speak  peaceably  to 
him,  it  was  through  a  moral  inability.  It  is  by  a 
natural  inability,  that  a  blind  man  cannot  see.  It 
was  by  a  moral  inability,  that  some  of  whom  an 
apostle  speaks,  had  "eyes  full  of  adultery,  that  coidd 
not  cease  from  sin."  A  drunkard  has  natural  abili- 
ty to  abstain  from  spirituous  liquors,  as  well  as  from 
any  other  poison ;  but  when,  through  strength  of 
appetite,  he  is  unable  to  forbear,  it  is  a  moral  inabili- 
ty to  abstain.  It  is  an  instance  of  natural  inability, 
that  men  cannot  make  a  hair  of  their  head  white 
or  black,  or  add  a  cubit  to  their  stature  ;  and  of  mo- 
ral inability,  that  an  affectionate  child  cannot  wan- 
tonly disobey  its  parents,  or  a  malicious  man  can- 
not  desire  the  prosperity  of  his  enemy. 

Now,  though  it  sound  like  an  inaccuracy,  to  say, 
that  a  man  is  unable  to  do  what  he  is  merely  un- 
willing to  do,  yet,  through  the  poverty  of  human 


129 

language,  it  is  customary  with  all  persons  so  to 
speak.  How  common  is  it  for  a  person  to  say,  that 
he  cannot  do  what  he  is  merely  strongly  averse  to? 
I  tell  you  to  thrust  your  hand  into  the  fire.  You 
reply  that  you  cannot : — you  cannot  think  of  such 
a  thing.  Now  it  is  evident,  that  you  have  the  na- 
tural ability  to  do  it.  You  can  move  your  hand  in 
the  direction  of  the  fire,  as  easily  as  in  any  other 
direction.  All  you  mean  by  saying  you  cannot,  is 
that  you  are  strongly  averse  to  it : — in  other  words, 
you  are  morally  unable.  When  you  hear  a  recital 
of  some  shameful  or  cruel  conduct,  you  exclaim, 
"  Oh  !  /  could  not  have  acted  so  :" — not  meaning, 
that  you  have  not  powers  of  body  and  mind,  to 
have  perpetrated  the  atrocity,  but  that  it  would 
have  been  altogether  contrary  to  your  feelings,  and 
inclination.  In  accordance  with  this  method  of 
speaking  so  common  among  men,  is  the  Bible  writ- 
ten. Thus  the  Redeemer  said,  "No  man  can 
come  unto  me,  except  the  Father,  which  hath  sent 
me,  draw  him  :" — that  is,  every  one  is  so  strongly 
averse  to  coming  to  me,  that  he  cannot^  or  more 
strictly,  will  not  come  unto  me,  except  the  Father 
draw  him,  or  overcome  his  repugnance,  by  the 
sweet  and  powerful  constraints  of  his  grace.  In 
exact  agreement  with  this  interpretation,  are  the 
words  of  him,  who  never  uttered  an  incautious  ex- 
pression, and  who  was  always  perfectly  consistent 
with  himself :  "  Ye  will  not  come  unto  me,  that  ye 
might  have  life :"  a  declaration  which  in  the  origi- 
nal, still  more   emphatically  attributes  their  not 


130 

coming,  to  a  want  of  will,  than  the  English  auxili- 
ary verb,  which  generally  implies  nothing  more, 
than  the  certain  futurition  of  the  event : — "  Ye  are 
not  willing  to  come  unto  me,  that  ye  might  have 
life." 

Having  stated  and  explained  the  distinction  be- 
tween natural  and  moral  ability,  I  observe,  that  the 
inability  which  prevents  a  sinner  from  embracing 
the  Gospel,  must  be  of  one  kind  or  the  other,  and 
maintain,  that  it  is  of  the  latter  kind, — that  all  men 
are  naturally  able  to  come  to  God,  and  that  the  on- 
ly reason  why  they  do  not,  is  that  they  are  morally 
unable  or  unwilling  to  do  so. 

We  are  here  met  at  the  very  outset,  with  a  pre- 
judice against  all  such  distinctions,  as  a  mere  meta- 
physical refinement,  which  few  can  understand, 
and  if  understood,  of  no  importance ;  for  if  men 
are  unable,  they  are  unable,  whether  it  arises  from 
a  physical  or  moral  cause.  If  any  choose,  he  is  at 
liberty  to  call  the  distinction  nice  and  metaphysical, 
but  it  is  a  distinction  still,  which  is  obvious  to  every 
capacity,  and  whose  importance  is  daily  felt  in  the 
transactions  of  society.  For  instance,  if  one  of 
your  children  has  broken  some  valuable  article, 
would  it  be  a  metaphysical  nicety  in  you,  to  inquire, 
whether  it  was  an  accidental  thingj  which  could 
not  be  helped,  or  whether  it  was  done  wantonly 
and  willingly  ?  Does  not  the  very  child  perceive 
the  distinction  ?  and  if  he  can,  will  avail  himself 
of  it,  and  never  fail  to  plead  that  he  did  not  intend 
it,  and  could  not  help  it — and  is  not  this  the  very 


131 

distinction  between  natural  and  moral  ability  1 
Again,  when  a  criminal  is  arraigned  at  court  for 
killing  a  fellow  man,  is  it  a  matter  of  too  much 
metaphysical  nicety  for  the  jury  to  inquire,  whether 
it  was  an  accident  which  could  not  be  helped,  or  a 
wilful  murder  which  had  been  freely  intended  ;  in 
other  words,  whether  it  preceeded  from  a  natural  or 
moral  inability  to  do  otherwise  ? 

But  the  distinction  is  no  less  important,  than  it  is 
obvious.  Does  your  child  think  it  of  no  importance 
towards  establishing  his  innocence,  and  would  he 
not  justly  complain  did  you  punish  him,  as  severely 
for  an  oversight,  or  accident,  as  for  wanton  and  in- 
tentional mischief,  and  if  such  were  your  general 
procedure,  would  he  not  lose  all  confidence  in  )^our 
justice?  And  might  not  the  accused  at  the  bar 
bitterly  complain  of  the  judge,  who  should  refuse 
to  make  such  a  distinction,  by  saying,  that  if  the 
man  was  killed,  he  was  killed,  and  it  would  not 
alter  the  event,  to  determine  whether  it  was  done 
voluntarily,  or  accidentally  ?  And  why  should  it 
be  deemed  of  no  importance  to  ascertain  whether 
men's  continuance  in  sin  be  from  a  natural  inability, 
a  cause  which  they  cannot  help,  or  from  a  moral 
inability  which  they  will  not  help.  Men  indeed 
continue  in  sin,  whether  the  cause  be  of  a  natural 
or  moral  kind  ;  but  is  the  distinction  of  no  impor- 
tance towards  determining  their  guilt  ?  No  man 
who  thinks  at  all,  can  think  so.  Sinners  do  with- 
out exception,  perceive  the  bearing  of  the  question, 
and  when  urged  with  the  immediate  obligation  of 


132 

duty,  attempt  to  fasten  the  blame  of  non-compliance 
upon  their  natural  inability.  They  perceive,  that  if 
it  can  be  shown  to  proceed  from  their  moral  inability 
or  unwillingness,  that  they  are  stripped  of  every 
cloak  for  their  sin.  They  are  quick  to  discern, 
that  the  distinction  forces  upon  them  an  irresistible 
conviction  of  guilt,  which  they  would  gladly  avoid. 
So  long  as  they  can  excuse  themselves  by  throwing 
the  blame  on  something  beyond  their  control,  they 
rest  easy.  Hence  that  rooted  aversion  to  the  doc- 
trine, which  must  have  forcibly  struck  the  mind  of 
every  one  who  has  conversed  much  with  impenitent 
persons  on  the  subject  of  their  personal  obligations. 
Hence  their  unwillingness  to  admit  a  truth,  which 
shows  their  hiding  place  to  be  a  refuge  of  lies.  But 
they  must  see  it  if  they  are  ever  to  be  brought  to  a 
state  of  conviction.  Of  such  deep  and  practical 
importance  is  the  doctrine.  I  know  of  none  more 
so.  Without  it,  I  should  be  perfectly  unable  to  jus- 
tify the  ways  of  God  to  man.  I  should  feel  myself 
in  the  situation  of  one  of  Pharaoh's  task-masters  : 
and  rather  than  hear  the  keen  retort,  "  There  is  no 
straw  given  unto  thy  servants  to  make  brick,"  and 
be  sensible  that  it  was  well  founded,  I  would  resign 
the  service.  Without  it,  I  should  not  know  how  to 
acquit  the  everblessed  God  of  being  a  hard  master, 
gathering  where  he  had  not  strewed,  and  reaping 
where  he  had  not  sown. 

We  will  now  attend  to  the  evidence,  which  di- 
rectly proves,  that  men  have  natural  ability  perfectly 
to  love  and  obey  God,  and  comply  with  the  gospel. 


133 

I  argue  it  from  the  fact,  that  God  has  command- 
ed it.  It  will  not  he  doubted  that  the  Supreme 
Lawgiver  enjoins  men  to  love  him  with  all  their 
heart,  with  all  their  soul,  with  all  their  mind,  and 
with  all  their  strength,  and  their  neighbor  as  them- 
selves ;  that  he  commands  all  men  every  where,  to 
repent,  and  return  to  him  with  their  whole  heart ; 
that  he  commands  them  to  believe  the  gospel  under 
pain  of  damnation,  and  to  be  holy,  even  as  he  is 
holy,  and  to  have  holy  and  new  hearts,  that  is,  to 
be  in  the  possession  of  holy  feelings  without  delay. 
"  Circumcise  yourselves,"  says  he,  "  and  take  away 
the  foreskins  of  your  hearts  ye  men  of  Jerusalem, 
and  inhabitants  of  Judah."  "  O  Jerusalem  !  wash 
thine  heart  from  wickedness,  that  thou  mayest  be 
saved."  "  Cast  away  your  transgressions,  whereby 
ye  offend,  and  make  you  a  nexo  heart  and  a  new 
spirit,  for  why  will  ye  die  ?"  "  Repent  and  be  con- 
verted, that  your  sins  may  be  blotted  out."  "  Believe 
on  the  Lord  Jesus  Christ  and  thou  shalt  be  saved." 
"  Let  the  wicked  forsake  his  way,  and  the  unright- 
eous man  his  thoughts."  "  Rend  your  hearts,  and 
not  your  garments,"  " purify  your  hearts,  ye  double 
minded."  "  And  this  is  his  commandment ;  that 
we  should  believe  on  the  name  of  his  son  Jesus 
Christ,  and  love  one  another."  To  these  might  be 
added  a  vast  many  other  passages,  indeed  all  the 
precepts  of  scripture  which  enjoin  holiness  in  ge- 
neral, or  some  of  its  particular  branches.  Now  I 
appeal  to  you,  whether  God  will  ever  command 
what  it  is  impossible  for  men  to  perform.  Can  you 
12 


134 

for  a  moment  suppose,  that  the  Judge  of  all  the 
earth,  will  require  of  men  what  is  beyond  their 
strength,  and  that  under  the  penalty  of  his  ever- 
lasting displeasure  ?  Then  indeed  are  the  complaints 
which  sinners  make  against  the  Most  High,  for  the 
strictness  of  his  law  well-founded.  And  can  you 
believe  that  men  are  in  the  right,  and  Jehovah's 
conduct  infinitely  in  the  wrong  ?  "  Far  be  it  from 
God,  that  he  should  do  wickedness,  and  from  the 
Almighty,  that  he  should  commit  iniquity  !"  "What 
shall  we  say  then  ?  is  there  unrighteousness  with 
him  ?  God  forbid  !  yea,  let  God  be  true,  and  every 
man  a  liar."  Whatever  be  the  consequence,  we 
will  with  Elihu,  "  ascribe  righteousness  to  our  Ma- 
ker." We  are  now  prepared  to  see  the  force  of  the 
following  argument : 

God  will  not  command  what  men  are  unable  to 
perform. 

But  he  does  command  men  to  love  him,  repent, 
and  embrace  the  gospel. 

Therefore  men  are  able  to  love  him,  repent,  and 
embrace  the  gospel. 

There  are  two  ways  in  which  men  attempt  to 
evade  the  force  of  this  reasoning.  The  first  is,  that 
we  originally  had  the  ability  in  Adam,  that  we 
lost  it  in  him,  and  that  God's  right  to  command, 
still  continues,  notxoithstanding  our  inability  to 
obey. 

In  answer  to  this  objection,  I  would  first  state, 
that  I  have  no  disposition  to  deny  that  Adam's  con- 
duct— the  scriptures  have  not  explained  how,  nor 


135 

have  any  of  their  expositors  succeeded  in  becoming 
wise  above  what  is  written — somehow  involved  us 
in  very  important  consequences.     It  has  brought 
us  into  that  state  in  which  every  human  being  is 
born,  and  grows  up  unless  sovereign  grace  interpose, 
with  a  heart  opposed  to  his  duty  and  to  God.     But 
it  cannot  with  propriety  be  affirmed,  that  the  fall 
has  deprived  us  of  power  to  keep  the  commands  of 
God.     If  it  has,  then  our  probation  and  responsibi- 
lity came  to  an  end  in  Adam,  and  there  is  no  such 
thing  as  actual  sin  in  the  world.     If  we  lost  our 
power  to  obey  in  our  first  parent,  then  our  probation 
and  responsibility  came  to  an  end  in  him.     I  do 
not  know  of  any  principle  plainer,  than  that  ac- 
countability is  founded  on  power  to  obey  ;  or  of  any 
more   absurd,  than  that   a  creature   incapable  of 
acting  should  be  put  on  probation.     That  natural 
ability  is  the  foundation  of  responsibility,  is  evident 
from  the  fact  every  where  taught  in  the  word  of 
God,  that  the  increase  of  natural  ability  confers  a 
proportional   increase  of  responsibility.      He  who 
receives  five  talents,  has  five  times  the  responsibility 
of  him  who  receives  but  one.     "  The  servant  who 
knows  his  master's  will,  and  does  it  not,  shall  be 
beaten  with  many  stripes/'     "  If  I  had  not  come 
and  spoken  to  them,  they  had  not  had  sin."    If  an 
increase   of  responsibility  follows   an  increase  of 
power,  then  some  degree  of  power  is  necessary  to 
constitute  the  commencement  of  responsibility.   But 
if  we  lost  all  our  power  in  Adam,  we  have  no  re- 
sponsibility,    Does  not  God,  however,  still  deem  us 


136 

accountable,  and  does  he  not  declare,  that  the  wel- 
fare of  our  eternity  shall  be  determined  by  our  own 
present  conduct  ?     Nay,  does  he  not  lay  the  whole 
stress  on  our  own  personal  character,  and  can  it  be 
shown  that  any  one  was  ever  lost  for  Adam's  sin  ? 
Again,  if  we  lost  in  Adam  all  power  to  ol>ey, 
there  is  no  such  thing  as  actual  transgression  in  the 
world.     For  the  loss  of  power  takes  away  all  capa- 
city for  sinning.     As  sin  is  a  breach  of  obligation, 
and  obligation  is  founded  on  power,  there  can  be 
no  sin  where  there  is  no  power.     If  we  had  power 
in  Adam,  we  were  then  responsible  and  capable  of 
sinning.     If  that  power  was  destroyed  in  his  trans- 
gression, we  thenceforth  became  forever  incapable 
of  actual  transgression,  and  there  has  been  no  sin 
committed  in  the  world  since  out  common  ancestor 
plucked   the   forbidden  fruit.      You   perceive   the 
absurdity  involved  in  the  supposition.    This  throw- 
ing the  fault  on  the  transgression  of  Adam,  is  only 
reviving  a  proverb  for  which  God  so  severely  re- 
proved the  JewTs.     "  Our  fathers  have  eaten  sour 
grapes,  and  their  children's  teeth  are  set  on  edge." 
Has  not  God  decided  the  question,  by  saying,  "  All 
souls  are  mine :  as  the  soul  of  the  father,  so  also, 
the  soul  of  the  son  is  mine?  The  soul  that  sinneth, 
it  shall  die.     The  son  shall  not  bear  the  iniquity  of 
the  father  ;  neither  shall  the  father  bear  the  iniquity 
of  the  son.     The  righteousness  of  the  righteous 
shall  be  upon  him  ;  and  the  wickedness  of  the 
wicked  shall  be  upon  him." 

That  present  ability  is  the  only  ground  of  present 


137 

obligation  to  keep  the  commands  of  God,  may  be 
further  illustrated  in  this  manner.  Upon  the  de- 
claration of  war,  a  citizen  mutilates  his  person,  in 
older  that  he  may  not  be  draughted  on  military 
service.  Now  the  man  deserves  to  be  punished,  to 
the  full  extent  of  his  guilt,  for  incapacitating  him- 
self for  the  service  of  his  country.  But  after  he  has 
become  mutilated,  it  would  not  be  right  to  require 
of  him  the  service  of  an  able-bodied  man,  and  pun- 
ish him  for  not  rendering  it.  He  deserves  punish- 
ment for  cutting  off  his  foot,  for  instance ;  but  it 
would  be  tyrannical  to  require  him  to  walk  after  it 
was  cut  off.  In  like  manner,  if  Adam  when  he 
first  sinned,  deliberately  deprived  himself  and  all 
his  posterity  of  the  power  of  future  obedience,  for 
that  sin  he  richly  deserved  to  be  punished  ;  but  it 
would  not  be  equitable  to  require  any  further  obe- 
dience of  him.  For  the  one  act  by  which  he  de- 
stroyed his  power  to  walk  in  the  ways  of  obedience, 
he  is  to  blame ;  but  he  is  not  to  blame  for  not 
walking  in  them  after  he  has  lost  the  power.  It  is 
evident,  however,  that  God  did  require  obedience  of 
Adam  after  his  fall,  and  that  he  does  still  require 
holy  obedience  of  his  fallen  descendants,  which  upon 
every  principle  of  equity,  proves  that,  though  they 
have  lost  the  will  to  obey,  they  did  not  lose  the 
power,  on  which  every  just  command  is  founded. 

The  second  way  in  which  men  evade  the  force 

of  the  argument  for  natural  ability,  as  it  is  inferred 

from  the  commands  of  God,  is  by   saying,  that 

though  we  are  not  able  to  obey,  God  has  promised 

12* 


138 

to  give  strength  to  those  who  ask  him.  They 
maintain  that  the  character  of  God  is  cleared  from 
the  imputation  of  commanding  an  impossibility,  by 
the  promise  of  supernatural  strength  to  those  who 
ask  it  of  him. 

To  this  evasion  I  have  four  objections,  each  of 
which  to  my  mind  appears  substantial.  In  the  first 
place,  it  mistakes  the  nature  of  that  strength 
which  the  grace  of  God  confers.  The  influences 
of  the  Spirit  do  not  communicate  any  new  physical 
strength  to  the  faculties  of  the  mind.  Sin  does  not 
consist  in  a  weak  understanding,  or  memory,  or 
judgment;  nor  does  grace  strengthen  any  old  fac- 
ulty, or  communicate  any  new  one.  It  merely 
leads  to  a  right  use  of  what  is  already  possessed. 
It  inclines  its  subject  to  do  what  he  was  previously 
able  to  do.  A  person  after  conversion  has  no  better 
talents,  and  no  other  powers  of  body  or  mind,  than 
what  he  had  while  unconverted.  But  this  he  has — 
he  has  a  different  disposition,  a  new  inclination  to 
lay  himself  out  for  the  glory  of  God.  The  evasion 
then  is  incorrect  in  stating  that  man  stands  in  need 
of,  and  asking  shall  receive,  that  which  the  grace 
of  God  never  confers,  viz.  new  natural  ability  for 
the  performance  of  duty. 

In  the  second  place,  the  evasion  is  objectionable, 
inasmuch  as  it  involves  the  contradiction  of  sitp- 
posing  that  the  sinner  does  that  in  order  to  obtain 
grace,  which  it  is  morally  impossible  for  him  to 
do  until  he  first  have  grace.  It  supposes  that  be- 
fore he  can  repent  he  must  pray  for  grace,  while  it 


139 

is  certain  that  he  cannot  pray  for  grace  without 
having  first  repented.  What  does  the  asking  for 
grace  mentioned  in  the  evasion  mean  ?  A  mere 
utterance  of  the  words  of  prayer  ?  That  surely  will 
not  be  pretended.  Or  does  it  mean  the  acceptable 
prayer  of  sincerity  and  faith  ?  But  that  prayer  is 
never  offered  by  the  unrenewed  man,  nor  can  it  be 
while  he  continues  such.  The  evasion  supposes 
God  to  have  given  a  law  which  man  cannot  keep 
without  grace,  that  grace  is  only  to  be  obtained  by 
prayer,  and  yet  prayer  always  pre-supposes  grace  ! 
It  attributes  to  God  the  conduct  of  one  who  should 
command  a  man  without  legs  to  walk,  and  then 
upon  his  complaining  of  the  command  on  account 
of  his  inability,  to  alleviate  his  situation,  should 
command  him  to  walk  to  him,  and  he  would  then 
give  him  the  power  of  walking  ! 

In  the  third  place,  I  object  to  the  evasion  that  if 
it  be  true  that  a  man  cannot  repent  without  super- 
natural strength,  and  that  this  can  only  be  obtained 
by  asking  God  for  it,  that  the  only  thing  which 
the  sinner  is  bound  to  do  is  to  ask  ;  that  the  whole 
of  his  duty  is  narrowed  down  to  that  one  act.  He 
is  not  bound  to  repent  before  he  asks,  for  upon  the 
supposition  he  is  unable  ;  nor  is  he  bound  after  he 
asks,  for  if  God  hears  his  prayer,  he  already  repents, 
and  if  God  does  not  hear  his  prayer,  he  cannot  help 
it.  But  I  need  not  inquire,  whether  the  duty  of 
prayer  is  the  only  duty  enjoined  in  the  scriptures. 

In  the  fourth  place,  I  object  to  the  evasion  as 
derogatory  to  the  character  of  God,  and  subversive 


140 

of  the  nature  of  grace.  It  supposes  the  Supreme 
to  have  given  a  law  which  men  cannot  keep,  and 
then  to  clear  himself,  promises  grace  to  help  them 
out.  It  makes  the  divine  procedure  like  that  of  a 
king  who  should  levy  a  tax  beyond  the  resources 
of  his  subjects,  and  should  then  justify  himself  by 
permitting  them  to  draw  on  the  royal  treasury 
enough  to  satisfy  the  demand.  Such  a  procedure 
is  no  less  subversive  of  the  character  of  grace.  The 
very  term  grace  implies  that  it  is  purely  gratuitous, 
and  might  be  justly  withheld.  But  if  grace  be 
necessary  to  obedience,  then  justice  obliges  God  to 
confer  it,  and  grace  is  no  more  grace,  but  a  mere 
debt. 

It  still  remains  true,  for  aught  that  has  yet  ap- 
peared to  the  contrary,  that  the  sinner  has  power 
to  love  God,  repent,  and  embrace  the  gospel,  accord- 
ing to  the  commandments  of  the  Most  High.  This 
truth  is  confirmed  by  many  positive  texts  of  scrip- 
ture, which  attribute  the  impenitence  of  sinners,  not 
to  a  want  of  ability,  but  to  a  want  of  inclination,  or 
the  depravity  of  the  will.  w  Oh  foolish  people,  and 
without  understanding,  which  have  eyes,  and  see 
not.  which  have  ears,  and  hear  not?  "  Son  of 
man !  thou  dwellest  in  the  midst  of  a  rebellious 
people,  which  have  eyes  to  see,  and  see  not ;  they 
have  ears  to  hear,  and  hear  not :  for  they  are  a 
rebellious  house?  "  Bring  forth  the  blind  people 
that  have  eyes,  and  the  deaf  that  have  ears? 
{:  They  are  like  the  deaf  adder  that  stopjjeth  her 
ears,  which  will  not  hearken  to  the  voice  of  the 


141 

charmers,  charming  never  so  wisely."  "Those  mine 
enemies,  that  wovld  not  that  I  should  reign  over 
them,  bring  hither,  and  slay  before  me."  "  This  is 
the  condemnation,  that  light  is  come  into  the  world, 
and  men  love  darkness  rather  than  light,  because 
their  deeds  are  evil.  For  every  one  that  doeth  evil 
kateth  the  light ,  neither  cometh  to  the  light,  lest 
his  deeds  should  be  reproved?  "  O  Jerusalem  ! 
Jerusalem  !  how  often  would  I  have  gathered  your 
children  together,  even  as  a  hen  gathereth  her 
chickens  under  her  wings,  and  ye  would  not? 
"  Ye  will  not  come  unto  me.  that  ye  might  have 
life."  All  these  authorities  ascribe  the  sinner's  im- 
penitence to  a  voluntary  disinclination,  and  not  to 
a  want  of  ability.  But  here  we  shall  be  told,  that 
there  is  another  class  of  texts  which  assert  his  posi- 
tive disability  ;  such  as  these.  "  No  man  can  come 
unto  me,  except  the  Father  which  hath  sent  me 
draw  him."  "  How  can  ye,  being  evil,  speak  good 
things  ?"  "  How  can  ye  believe,  w7hich  receive 
honor  one  of  another,  and  seek  not  the  honor 
which  cometh  from  God  only  ?"  "  Having  eyes 
full  of  adultery,  wThich  cannot  cease  from  sin.' 
"  The  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God  ;  neither  can  he  know  them,  because 
they  are  spiritually  discerned."  The  remarks  al- 
ready made  have  given  us  a  clue,  I  trust,  to  the 
meaning  of  such  passages,  which  must  be  inter- 
preted in  accordance  with  the  other  texts  already 
adduced,  as  the  Bible  no  wThere  contradicts  itself. 
When  the  Redeemer  says,  "  no  man  can  come  unto 


142 

me,"  he  himself  interprets  it  by  saying  "  ye  will  not 
come  unto  me  that  ye  might  have  life."  Instances 
without  number  may  be  adduced  from  the  inspired 
volume,  in  which  the  word  cannot  is  used  to  denote 
nothing  more  than  a  strong  disinclination.  "  Haste 
thee,  escape  thither,"  said  the  angel  to  Lot,  "  for  I 
cannot  do  any  thing  till  thou  be  come  thither." 
K  The  tabernacle  of  the  Lord  and  the  altar  of  burnt- 
offering  were  at  Gibeon ;  but  David  could  not  go 
before  it  to  inquire  of  the  Lord,  for  he  was  afraid^ 
because  of  the  sword  of  the  angel  of  the  Lord." 
"  Can  that  which  is  unsavory  be  eaten  without 
salt  ?"  "  My  iniquities  have  taken  hold  of  me,  so 
that  I  am  not  able  to  look  up."  "  I  am  so  troubled 
that  I  cannot  speak."  "  The  Lord  hath  spoken, 
who  can  but  prophesy  ?"  "  This  is  a  hard  saying, 
who  can  hear  it  ?"  Joseph's  brethren  hated  him, 
and  "  could  not  speak  peaceably  unto  him." 

But  are  not  sinners  compared  to  dry  bones — very 
dry  in  the  valley  of  vision  ?  Can  any  thing  more 
fully  express  an  entire  destitution  of  power  and  life  ? 
And  natural  men  are  said  too,  to  be  u  dead  in  tres- 
passes and  sins,"  and  what  power  can  be  attributed 
to  the  dead  ?  Upon  a  little  reflection,  all  this  admits 
of  a  very  satisfactory  elucidation.  Sinners  are  as 
destitute  of  every  holy  feeling,  and  every  gracious 
emotion,  as  the  dry  and  scattered  bones  of  those 
who  have  been  long  dead  are  of  every  vestige  of 
animation,  and  can  no  more  be  renewed  and  sanc- 
tified by  any  application  of  the  means  than  that 
crumbling  skeletons  should  hearken  to  the  prophet's 


143 

call  and  awaken  into  life.  In  like  manner,  to  be 
dead  in  trespasses  and  sins,  is  to  be  destitute  of  all 
the  vitality  of  holiness,  not  to  be  wanting  in  capacity 
for  holy  duties.  Their  capacity  is  implied  in  the 
exhortation,  "  O  dry  bones !  hear  the  word  of  the 
Lord,"  and  in  the  call  to  the  unconverted,  "  Awake 
thou  that  sleepest,  and  arise  from  the  dead,  and 
Christ  shall  give  thee  light."  Being  dead  in  sin, 
necessarily  implies  being  alive  to  sin,  and  the  ex- 
ercise of  those  faculties  and  powers  which  employed 
in  a  different  way  would  be  a  new  life  unto  right- 
eousness. 

There  is  yet  another  objection  to  the  doctrine  of 
man's  having  all  necessary  ability  to  obey  God, 
which  will  arise  in  the  minds  of  some  in  this  form. 
"  It  cannot  be  that  I  have  ability  to  love  and  obey 
God ;  for  I  know  I  have  the  will,  and  yet  I  do  it 
not.  If  I  have  wished  for  any  thing,  I  have  wished 
that  I  might  repent  and  believe,  but  still  I  find  I 
cannot.  Though  I  have  sincerely  desired  it,  and 
made  many  earnest  endeavors  after  it,  I  am  still  as 
far  from  believing  and  repenting  as  ever."  Correct 
conceptions  of  the  nature  of  the  desires  and  endea- 
vors of  the  unrenewed  would  effectually  show  you 
that  this  plea  is  ill-founded.  This  subject  has  never 
been  set  in  a  clearer  light  than  by  President  Ed- 
wards, in  his  Inquiry  into  the  Freedom  of  the  Will. 
I  will  quote  a  part  of  what  he  says  in  the  fifth 
section  of  the  third  part  of  that  work. 

"  1.  What  is  here  supposed,  is  a  great  mistake 
and  gross  absurdity  ;  even  that  men  may  sincerely 


144 

choose  and  desire  those  spiritual  duties  of  love,  ac- 
ceptance, choice,  rejection,  &c.  consisting  in  the  will 
itself,  or  in  the  disposition  and  inclination  of  the 
heart ;  and  yet  not  be  able  to  perform  or  exert  them. 
This  is  absurd,  because  it  is  absurd  to  suppose  that 
a  man  should  directly,  properly,  and  sincerely  incline 
to  have  an  inclination,  which  is  at  the  same  time 
contrary  to  his  inclination ;  for  that  is  to  suppose 
him  inclined  to  that  which  he  is  not  inclined  to. 
If  a  man,  in  the  state  and  acts  of  his  will  and  incli- 
nation, does  properly  and  directly  fall  in  with  those 
duties,  he  therein  performs  them ;  for  the  duties 
themselves  consist  in  that  very  thing  :  they  consist 
in  the  state  and  acts  of  the  will  being  so  formed 
and  directed.  If  the  soul  properly  and  sincerely 
falls  in  with  a  certain  proposed  act  of  the  will,  or 
choice,  the  soul  therein  makes  that  choice  its  own. 
Even  as  when  a  moving  body  falls  in  with  a  pro- 
posed direction  of  its  motion,  that  is  the  same  thing 
as  to  move  in  that  direction. 

"  2.  That  which  is  called  a  desire  and  willing- 
ness for  those  inward  duties,  in  such  as  do  not 
perform  them,  has  respect  to  those  duties  only  indi- 
rectly and  remotely,  and  is  improperly  represented 
as  a  willingness  for  them,  not  only  because  it  re- 
spects those  good  volitions  only  in  a  distant  view 
and  with  respect  to  future  time  ;  but  also  because 
evermore  not  these  things  themselves,  but  something 
else  that  is  foreign  and  alien,  is  the  object  that 
terminates  their  volitions  and  designs. 

"  A  drunkard  who  continues  in  his  drunkenness. 


145 

being  under  the  power  of  a  love  and  violent  appetite 
to  strong  drink,  and  without  any  love  to  virtue; 
but  being  also  extremely  covetous  and  close,  and 
very  much  exercised  and  grieved  at  the  diminution 
of  his  estate,  and  the  prospect  of  poverty,  may  in  a 
sort  desire  the  virtue  of  temperance ;  and  though 
his  present  will  is  to  gratify  his  extravagant  appetite, 
yet  he  may  have  a  wish  to  forbear  future  acts  of 
intemperance,  and  forsake  his  excesses,  through  an 
unwillingness  to  part  with  his  money :  but  still 
goes  on  with  his  drunkenness  :  his  wishes  and  en- 
deavors are  insufficient  and  ineffectual :  such  a  man 
has  no  proper,  direct,  and  sincere  willingness  to 
forsake  his  vice,  and  the  vicious  deeds  that  belong 
to  it ;  for  he  acts  voluntarily  in  continuing  to  drink 
to  excess :  his  desire  is  very  improperly  termed  a 
willingness  to  be  temperate ;  it  is  no  true  desire  of 
that  virtue  ;  for  it  is  not  virtue  that  terminates  his 
wishes  ;  nor  have  they  any  direct  respect  at  all  to 
it.  It  is  only  the  saving  his  money,  and  avoiding 
poverty,  that  terminates  and  exhausts  the  whole 
strength  of  his  desire.  The  virtue  of  temperance 
is  regarded  only  very  indirectly  and  improperly, 
even  as  a  necessary  means  of  gratifying  the  vice  of 
covetousness. 

"  So  a  man  of  an  exceeding  corrupt  and  wicked 
heart,  who  has  no  love  to  God  and  Jesus  Christ, 
but,  on  the  contrary,  being  very  profanely  and  car- 
nally inclined,  has  the  greatest  distaste  of  the  things 
of  religion,  and  enmity  against  them  ;  yet  being  of 
a  family  that  from  one  generation  to  another,  have 
13 


146 

most  of  them  died  in  youth,  and  of  an  hereditary 
consumption,  and  so,  having  little  hope  of  living 
long  ;  and  having  been  instructed  in  the  necessity 
of  supreme  love  to  Christ,  and  gratitude  for  his 
death  and  sufferings,  in  order  to  his  salvation  from 
eternal  misery ;  if,  under  these  circumstances,  he 
should,  through  fear  of  eternal  torments,  wish  he 
had  such  a  disposition  ;  but  his  profane  and  carnal 
heart  remaining,  he  continues  still  in  his  habitual 
distaste  of,  and  enmity  to  God  and  religion,  and 
wholly  without  any  exercise  of  that  love  and  grati- 
tude, (as  doubtless  the  very  devils  themselvss,  not- 
withstanding all  the  devilishness  of  their  temper, 
would  wish  for  a  holy  heart,  if  by  that  means  they 
could  get  out  of  hell :)  in  this  case,  there  is  no  sin- 
cere willingness  to  love  Christ,  and  choose  him  as 
his  chief  good  :  these  holy  dispositions  and  exercises 
are  not  at  all  the  direct  object  of  the  will :  they  tru- 
ly share  no  part  of  the  inclination  or  desire  of  the 
soul ;  but  all  is  terminated  on  deliverance  from  tor- 
ment ;  and  these  graces  and  pious  volitions,  not- 
withstanding this  forced  consent,  are  looked  upon 
as  undesirable,  as  when  a  sick  man  desires  a  dose 
he  greatly  abhors  to  save  his  life." 

From  this  it  clearly  appears,  that  you  have  never 
really  desired  holiness,  for  which  you  have  had  no 
more  than  an  indirect  wish,  as  a  necessary  means 
of  escaping  hell.  The  apprehension  of  misery,  is 
all  that  excites  your  anxiety,  and  should  a  new  re- 
velation from  heaven  assure  you,  that  the  mouth  of 
the  pit  was  forever  closed,  your  religious  solicitude 


147 

would  be  effectually  allayed,  and  your  desires  for 
holiness  completely  gone.  That  you  have  had  such 
desires,  and  with  such  feelings  have  made  earnest 
endeavors,  and  still  continue  unholy,  is  a  matter  of 
no  surprise,  and  can  never  be  adduced  as  a  just  ar- 
gument to  disprove  that  a  holy  inclination  is  all 
that  is  wanting  to  make  you  holy,  and  that  of 
course  you  have  the  natural  ability  to  be  holy. 

There  is  another  and  last  objection  to  this  doc- 
trine which  I  shall  briefly  notice.  Tt  is  this.  If  no 
man  ever  did,  if  no  man  ever  will  become  holy 
without  the  supernatural  influences  of  the  spirit, 
how  can  it  be  said  with  any  propriety,  that  men 
have  the  natural  ability  to  become  holy  of  them- 
selves ? 

I  answer  by  asking  what  it  i«  that  makes  the 
influences  of  the  spirit  necessary  in  any  case  ?  Is 
it  that  men  have  no  natural  faculties  or  power  to 
obey  God  ?  or  is  it  because  they  are  averse  of  their 
own  accord  to  use  them ; — an  aversion  so  strong 
that  it  will  never  give  way,  till  the  Almighty  Spirit 
makes  them  willing ; — an  aversion  so  universal, 
that  no  one  ever  has  or  will  exist  without  it  ?  I 
leave  you  to  judge  now,  whether  it  be  a  fair  infe- 
rence, that  because  all  men  are  thus  obstinately 
unwilling  to  do  their  duty,  that  therefore  no  man  is 
able  to  do  it.  The  fact  that  every  one  who  be- 
comes a  Christian,  becomes  such  by  the  influences 
of  the  spirit,  does  not  touch  the  question  of  man's 
natural  power,  but  only  proves  the  universality  of 
this  unwillingness — a  truth  which  is  not  in  dispute. 


148 

Having  thus  proved,  I  trust,  that  all  men  have 
natural  ability  to  obey  God,  and  that  the  only  rea- 
son why  they  do  not,  is  purely  voluntary,  in  short, 
is  their  unwillingness  :  and  having  answered  such 
objections  to  the  doctrine,  as  I  am  acquainted  with, 
I  proceed  to  deduce  and  illustrate  a  few  practical 
inferences. 

I  remark, 

1.  That,  if  men  have  power  to  obey  God,  the 
want  of  a  disposition  to  do  so,  is  no  excuse  for 
disobedience,  and  therefore  that  God  may  justly 
condemn  them  for  want  of  a  right  disposition.  Very 
frequently,  when  sinners  are  urged  to  the  duties  of 
repentance,  faith,  and  love  to  God,  they  plead  that 
they  have  no  heart  for  them,  and  leave  us  to  infer, 
that,  they  are  not  to  blame  for  their  impenitence, 
because  God  has  not  given  them  a  different  heart. 
My  object  under  this  head  of  remark,  is  to  show 
the  perfect  futility  of  this  common  plea. 

The  Most  High  never  blames  for  the  want  of  ta- 
lents which  he  has  not  given,  nor  requires  the  im- 
provement of  talents  which  he  has  not  given.  But 
a  talent  entrusted  lays  a  foundation  for  the  obliga- 
tion to  improve  it,  and  gives  God  a  right  to  demand 
its  improvement.  The  natural  ability  which  he 
confers  on  men,  when  he  endows  them  with  all  the 
qualifications  for  moral  agency,  constitutes  a  good 
reason  why  they  should  employ  that  ability  in  a 
right  manner,  that  is,  as  the  Creator  commands. 
If  men  have  power  to  obey,  their  want  of  inclina- 
tion to  do  so,  is  no  manner  of  reason  why  they 


149 

should  be  excused  from  it.  But  it  has  been  proved 
that  men  have  power  to  obey  ;  and  the  inference  is, 
that  their  want  of  disposition  to  do  so.  is  not  only 
no  excuse,  but  the  very  ground  of  their  condemna- 
tion ; — an  inference  so  clear,  that  it  would  seem  su- 
perfluous to  add  any  thing  further,  were  it  not  daily 
denied  by  saints  and  sinners,  when  they  urge  their 
want  of  a  different  heart,  as  an  excuse  for  not  act- 
ing differently.  But  the  principle  is  not  acknow- 
leged  in  the  intercourse  of  human  society,  where 
the  mere  want  of  disposition  is  never  considered  a 
valid  plea  for  the  non-performance  of  duty.  If  a 
subject  rebels  against  his  king,  it  will  not  avail  him, 
that  he  never  had,  and  never  would  feel  right 
towards  him.  His  disloyal  and  treasonable  disposi- 
tion is  the  ground  of  his  condemnation.  If  a  ser- 
vant who  is  in  health  and  fully  able  to  work,  re- 
fuses to  be  industrious,  will  his  master  consider  it 
any  excuse,  that  he  says  he  does  not  love  to  work. 
and  feels  too  indolent  for  labor  1  If  a  child  plead  a 
want  of  love  and  respect  for  his  parent,  as  a  reason 
for  his  undutiful  and  disobedient  conduct,  will  his 
parent  on  that  ground  absolve  him  from  his  filial 
obligations  ?  No  more  is  it  reasonable  for  a  sinner 
to  expect  that  our  heavenly  King,  Master,  and  Fa- 
ther, will  release  him  from  his  obligations  to  obedi- 
ence, because  he  has  no  disposition  to  obev. 

Again,  if  a  want  of  disposition  to  obey,  is  any 

excuse  for  disobedience ;  God  has  no  right  to  punish 

any  creature  for  transgression.     The  moment  any 

holy  being  sins,  he  loses  his  disposition  to  obey,  and 

13* 


150 

whenever  he  is  called  to  an  account,  may  plead  his 
want  of  disposition  to  obey,  and  if  that  plea  be  valid, 
the  Supreme  Lawgiver  has  nothing  more  to  say  to 
him.  He  must  let  him  pass  with  impunity.  And 
then  upon  this  principle,  whenever  a  being  sins,  he 
places  himself  beyond  the  reach  of  justice  !  And 
then  upon  this  principle  if  the  whole  moral  universe 
of  God  should  rebel  against  him  this  moment,  they 
would  effectually  place  themselves  beyond  the  obli- 
gations of  his  law,  and  the  control  of  his  govern- 
ment !  For  they  could  all  then  plead  a  want  of 
disposition.  Upon  this  principle,  the  Judge  of  all 
can  never  call  an  offender  to  a  reckoning,  and  all 
the  penalties  in  his  law  denounced  against  trans- 
gression, are  mere  empty  threatenings.  This  mon- 
strous principle  at  once  strikes  at  the  foundations  of 
Jehovah's  throne,  and  denies  his  right  to  reign  at 
all.  And  yet  it  is  involved  in  the  excuse  perpetually 
urged  by  men,  that  they  have  no  disposition  to  do 
better  than  they  do. 

Again,  if  the  excuse  be  at  all  valid,  the  more 
sinful  a  man  becomes,  the  less  deserving  is  he  of 
punishment.  For  if  a  disinclination  to  duty  is  a 
reason,  why  one  should  not  be  punished  for  its 
neglect ;  then  a  stronger  disinclination  is  a  stronger 
reason,  why  one  should  not  be  punished  for  its 
neglect ;  and  thus  as  the  disinclination  increases  in 
strength,  does  the  excuse  increase  in  its  validity. 
But  if  to  feel  a  disinclination  for  duty  is  sinful,  a 
stronger  disinclination  is  more  deeply  sinful.  And 
if  the  stronger  the  disinclination,  the  more  valid 


151 

the  excuse,  then  the  more  deeply  sinful,  the  more 
valid  the  excuse,  that  is,  the  more  deeply  sinful  a 
man  becomes,  the  less  deserving  is  he  of  condem- 
nation. 

Again,  if  God  has  not  a  right  to  demand  a  holy 
disposition  of  those  who  have  it  not,  he  has  no  right 
to  demand  any  thing  of  them.  For  he  has  no  right 
to  demand  natural  ability,  or  power,  of  them  which 
he  has  not  communicated — talents,  which  he  has 
not  entrusted.  Nor  will  it  be  said,  that  it  would 
be  right  for  him  to  demand  wickedness,  or  an  un- 
holy disposition.  The  only  other  thing  which  is 
left,  which  he  can  demand  is  holiness,  or  a  holy 
heart,  and  if  he  may  not  justly  demand  that  of 
those  who  have  it  not,  (which  if  the  excuse  be  valid 
he  may  not,)  then  the  Most  High  has  absolutely  no 
right  to  demand  any  thing  of  the  sinner. 

Again,  if  this  excuse  be  a  good  one,  there  is  no 
such  thing  as  sin  in  the  world.  For  all  sin  may 
be  reduced  to  a  want  of  right  disposition,  and  if 
men  are  not  to  blame  for  this,  they  are  not  to  blame 
for  any  thing,  and  there  is  no  blameworthy  creature 
in  existence. 

Again,  in  offering  this  excuse,  sinners  necessarily 
condemn  the  ever-blessed  God.  Like  the  unprofi- 
table servant  who  hid  his  master's  talent,  they  come 
into  his  presence  and  say,  "  Lord  !  I  knew  thee, 
that  thou  art  a  hard  man,  reaping  where  thou  hast 
not  sown,  and  gathering  where  thou  hast  not 
strewed."  In  presenting  this  excuse,  you  throw  all 
the  blame  on  God.     For  he  does  demand  your 


152 

heart,  though  you  have  no  disposition  to  give  it 
him,  and  he  threatens  you  with  endless  misery  if 
you  do  not  comply.  Now  if  your  excuse  is  good, 
God  is  requiring  what  is  not  right,  nay  he  is  doing 
you  an  infinite  wrong,  in  threatening  infinite  woe. 
With  all  this,  you  by  implication  charge  him,  in 
your  self-justifying  pleas,  and  all  this  is  true,  if  your 
plea  is  well  founded.  Oh  !  sinner,  do  you  consider 
what  blame  your  guilty  excuses  are  heaping  upon 
your  Maker  ?  They  will  all  be  rolled  back  upon 
you  by  an  Almighty  arm,  and  will  fall  with  an 
overwhelming  weight  and  crush  you,  if  not  repented 
of  while  yet  you  are  in  the  way  with  your  adversary. 
Again,  you  never  accept  such  a  plea  from  another 
when  you  are  the  party  injured,  and  self-love  does 
not  blind  you.  When  a  fellow  creature  distresses 
and  hates  you,  you  do  not  deem  him  excused  be- 
cause he  pleads  that  he  has  no  right  disposition 
towards  you.  And  what  reason  can  you  assign, 
why  God  should  accept  such  a  plea  from  you  ?  Nay, 
there  are  moments  in  which  conscience,  that  will  be 
no  longer  silenced,  speaks  out  and  condemns  you 
for  doing  things,  although  when  you  did  them,  you 
had  no  disposition  to  do  otherwise.  The  rake  who 
is  overtaken  with  shame,  poverty,  and  disease,  bit- 
terly condemns  himself,  although  in  his  career  of 
licentiousness  he  had  no  disposition  to  do  otherwise. 
The  convicted  sinner  condemns  himself,  when  he 
sees  the  fatal  consequences  of  transgression,  though 
at  the  time  of  his  disobedience,  he  had  no  disposi- 
tion to  do  otherwise.    The  sons  of  Jacob,  after  they 


153 

had  abused  their  brother  Joseph  J  Pharaoh,  after  he 
had  persisted  in  refusing  to  emancipate  the  Israel- 
ites ;  Saul,  after  he  had  spared  the  Amalekites  ; 
and  Judas,  after  he  had  betrayed  innocent  blood  ; 
all  condemned  themselves  for  their  conduct,although 
at  the  time  of  it,  they  had  no  disposition  to  act  in 
a  different  manner.  And  all  sinners,  sooner  or 
later,  either  when  the  light  of  conviction  shall  pour 
upon  their  hearts  in  this  world,  or  the  light  of  eter- 
nity break  upon  their  vision  in  the  next,  perceiving 
the  falseness  of  their  plea,  and  themselves  stripped 
of  every  excuse  and  condemned,  shall  bitterly  la- 
ment that  they  ever  attempted  to  make  one.  Far 
better  acknowledge  your  guilt  at  once,  nor  longer 
try  to  fortify  yourselves  against  a  sense  of  blame. 
So  long  as  you  succeed  in  soothing  your  consciences 
with  the  belief  that  you  can  in  any  way  be  excused 
for  the  want  of  holiness,  you  are  proof  against  con- 
viction of  guilt.  So  long  as  you  cover  yourself 
with  the  shield  of  self-justification,  the  arrows  of 
the  Most  Mighty  who  kills  to  make  alive,  and  who 
wounds  to  heal,  will  never  reach  your  heart.  So 
long  as  your  hearts  are  disposed  to  break  his  bands 
asunder,  and  cast  the  cords  of  his  obligations  from 
you  :  He  that  sitteth  in  the  heavens  will  laugh  at 
your  folly,  and  vex  you  in  his  sore  displeasure. 
Throw  your  bosoms  open  then,  to  a  sense  of  your 
inexcusable  guilt.  Be  willing  to  see  yourselves  as 
you  are,  and  acknowledge  what  you  see.  Like 
self-condemned  traitors,  tie  the  halter  about  your 
necks  with  your  own  hands,  and  then  go  and  throw 


154 

yourselves  upon  the  mercy  of  the  king,  before  a 
legal  investigation  shall  extort  the  confession  of 
treasonable  guilt,  and  the  redemption  of  your  souls 
cease  forever. 

The  doctrine  of  man's  natural  ability  has  been 
made  to  bear  upon  the  case  of  the  unconverted  sin- 
ner.    It  has   been  shown,  that  possessing  power  to 
obey,  his  want  of  inclination  admits  of  no  possible 
excuse.     It  remains  to  show  that  it  has  an  equal 
bearing  upon  the  case  of  the  converted  saint.     God 
not  only  commands  that  the  sinner  should  repent 
and  embrace  the  gospel,  but  that  the  saint  should 
be  perfectly  holy,  and  so  far  as  he  comes  short  of  it 
he  is  inexcusable  on  the  same  ground  that  the  un- 
reconciled sinner  is  inexcusable.     Natural  ability  to 
perform  our  whole  duty  is  the  basis  of  the  sinner's 
obligation  to  repent  and  be  perfectly  holy,  and  of 
the  obligation  of  the  saint,  who  has  repented,  to  be 
perfectly  holy.     And  the  only  reason  why  no  one 
on  earth,  either  saint  or  sinner,  is  perfectly  holy,  is, 
that  no  one  on  earth  has  a  perfect  inclination  to  be 
holy.     The  difference  between  a  renewed  person 
and  an  unrenewed,  is  that  the  one  has  a  partial 
inclination  to  be  holy,  and  that  the  other  has  no 
inclination  at  all.     The  difference  between  a  saint 
upon  earth  and  a  saint  in  heaven  is,  that  the  one 
has  but  a  partial  inclination  to  be  holy,  and  the 
other  has  a  perfect  inclination  to  be  so.     Now  as 
saints  and  sinners  possess  the  same  natural  ability 
to  be  holy,  the  saint  is  no  more  excusable  for  his 
varying  and  imperfect  inclination  than  the  sinner 


155 

is  for  his  total  want  of  a  right  inclination.  The 
servant  who  works  lazily  in  his  master's  employ- 
ment is  reprehensible  on  the  same  ground,  though 
not  to  the  same  extent,  with  the  servant  who  will  not 
work  at  all.  And  yet  many  christian  persons  speak 
and  feel  as  though  they  were  not  aware  of  this. 
They  look  back  upon  the  days  of  their  unregenera- 
cy,  and  heartily  condemn  their  character  as  inex- 
cusable, but  see  but  little  guilt  in  not  being  now 
vastly  more  holy  than  they  are.  They  reason  much 
like  the  impenitent,  when  they  speak  of  the  strength 
of  their  corruptions  as  something  which  they  cannot 
help,  and  excuse  themselves  in  the  want  of  more 
intensely  holy  feelings,  because  God  has  not  given 
them  larger  measures  of  his  grace.  Now  they  are 
blameworthy,  not  merely  on  the  ground  that  their 
careless  walk  and  indevotion  have  deprived  them 
of  the  larger  effusions  of  the  Spirit,  which  remedy 
the  wrong  disposition  of  the  heart,  but  on  the  broader 
basis  of  their  natural  ability,  which  at  all  times 
obliges  them  as  accountable  creatures,  not  merely 
to  be  partially,  but  perfectly  holy.  Hence  ought 
the  children  of  God  to  feel  that  they  should  be  per- 
fect even  as  their  Father  in  heaven  is  perfect,  that 
every  degree  of  short-coming,  as  it  does  not  arise 
from  a  want  of  power,  but  of  disposition,  is  inexcu- 
sable ;  that  God  has  a  right  to  demand  their  per- 
fection on  the  ground  of  their  ability,  without  giving 
the  influences  of  his  Spirit ;  that  such  is  their  guilty 
disinclination  to  perfect  holiness  that  it  never  will 
be  overcome,  except  by  the  sovereign  and  almighty 


156 

power  of  the  Spirit ;  and  that  all  their  desires  after 
perfect  holiness,  so  long  as  they  are  not  perfectly 
holy,  like  the  sinner's  desires  after  repentance,  are 
not  proper,  direct,  and  sincere. 

I  remark, 

2.  That  if  men  possess  natural  ability  to  do  and 
to  be  all  that  God  requires,  it  follows  that  they  are 
not  passive  in  regeneration. 

The  common  opinion,  that  depravity  consists  in 
a  depraved  heart,  existing  anterior  to  depraved  feel- 
ings ;  that  it  is  a  constitutional  and  physical  de- 
pravity independent  of  our  will ;  and  that  regene- 
ration, which  remedies  it,  is  a  miraculous  creation 
of  a  new  nature,  from  which  holy  feelings  spring, 
the  production  of  a  new  faculty  which  the  sinner 
never  possessed  before,  and  the  infusion  of  a  new 
principle  which  must  be  possessed  in  order  to  render 
him  capable  of  holy  feelings,  is  inconsistent  with 
the  doctrine  of  man's  natural  ability  to  do  all  that 
God  requires  ;  or  shall  we  not  rather  say,  that  the 
doctrine  of  man's  natural  ability  is  subversive  of 
such  an  idea  of  his  passivity  in  regeneration  ?  God 
commands  men  to  make  them  new  hearts  and  a 
new  spirit.  He  makes  it  their  duty  to  be  regenerate. 
And  men  have  natural  ability  to  do  and  to  be  all 
that  God  commands.  But  if  regeneration  be  the 
creation  of  a  new  physical  faculty,  an  operation  in 
which  man  is  passive,  he  has  no  ability  to  be  re- 
generate. Nay,  if  God  requires  that  of  us  in  which 
we  are  passive,  he  requires  nothing  of  us.  He 
requires  that  we  should  be  acted  upon,  not  that  we 


157 

should  act.  But  it  is  evident,  that  the  prevalent 
idea  of  passivity  in  regeneration  quite  mistakes  the 
nature  of  that  change.  It  attributes  moral  character 
to  something  which  exists  anterior  to  the  voluntary, 
active  exercises  of  the  soul,  for  which  alone  con- 
science and  scripture  declare  us  responsible.  Again, 
all  that  the  divine  law  requires  is  love.  "  Love  is 
the  fulfilling  of  the  law."  "  The  fruit  of  the  Spirit 
is  love."  To  make  a  new  heart  then  means  nothing 
more  than  to  exercise  holy  love.  And  is  a  man 
passive  in  the  exercise  of  holy  love  ?  This  view 
of  the  subject  is  agreeable  to  the  experience  of  all 
who  have  ever  become  regenerate.  They  are  not 
conscious  of  the  creation  of  any  new  power,  of  the 
infusion  of  any  new  principle  in  which  they  were 
passive,  but  are  merely  sensible  of  the  exercise  of 
new  holy  feelings,  which  they  know  indeed  they 
would  never,  left  to  themselves,  have  chosen  to 
exercise,  but  in  which  they  were  as  voluntary  and 
active  as  in  any  unholy  feelings  they  ever  exercised. 
They  act  in  being  acted  upon.  It  cannot  be  shown 
in  what  respect  the  first  holy  exercise  differs  from 
any  of  the  subsequent  ones,  except  in  its  being  the 
first.  And  if  a  saint  is  active  in  all  his  subsequent 
holy  exercises  of  mind,  what  reason  can  be  assigned 
why  he  is  not  in  the  first  ?  The  same  power  which 
began  must  perpetuate  holiness  in  his  heart,  and  as 
the  saint  is  active  in  perpetuated  holiness,  so  is  he 
active  in  commencing  holiness. 

Again,  if  men  are  naturally  able  to  do  their  whole 
duty,  nothing  but  their  unwillingness  keeps  them 
14 


158 

from  it.  If  they  were  willing,  if  they  had  holy  in- 
clinations, their  duty  would  be  performed,  and  the 
first  exercise  of  these  would  be  their  regeneration  ; 
but  is  it  not  evident  that  they  would  be  active  in 
this  ?  Is  a  man  passive  in  willing  to  be  holy, 
or  in  holy  inclinations?  Men  are  not  bound  to 
possess  the  influences  of  the  Spirit  of  God,  for  them 
they  cannot  command.  They  are  dispensed  in 
uncontrollable  sovereignty.  But  they  are  bound  to 
possess  those  holy  feelings  which  that  Spirit  pro- 
duces. They  are  bound  to  have  new  hearts,  that 
is,  holiness.  So  long  as  men  think  that  regenera- 
tion is  some  miraculous  operation  in  which  they 
are  passive,  and  necessarily  must  be  wrought  by 
an  agent  which  they  cannot  command  ;  so  long,  in 
short,  as  the  new  heart  is  supposed  to  be  any  thing 
besides  the  first  exercise  of  holy  feelings,  men  will 
deny  their  natural  ability  to  be  holy,  repel  all  exhor- 
tations to  be  converted,  and  never  feel  the  force  of 
the  obligation  to  make  them  new  hearts  and  a  new 
spirit. 

I  remark, 

3.  If  sinners  are  naturally  able  to  comply  with 
their  duty,  and  yet  unwilling  to  do  it,  we  are  fur- 
nished with  a  satisfactory  reconciliation  of  those 
passages  of  scripture  which  speak  of  repentance, 
faith,  and  love,  as  man's  duty,  with  those  passages 
which  speak  of  them  as  God's  gift.  It  explains 
the  consistency  of  men's  being  in  some  places  com- 
manded to  make  them  new  hearts,  and  the  new 


159 

heart  being  in  other  places  said  to  be  the  work  of 
the  Spirit  and  the  gift  of  God. 

In  the  first  place,  men  by  the  very  possession  of 
natural  ability,  are  laid  under  obligations  to  be  holy. 
The  natural  talents  with  which  God  has  entrusted 
them  they  ought  to  improve  by  the  exercise  of  holy 
affections.  And  what  they  ought  to  do,  God  has  a 
right  to  command  them  to  do.  It  is  therefore  right 
in  God  to  command  men  to  love  him,  to  repent, 
and  believe  in  Christ.  Their  power  to  do  so  lays 
them  under  obligations  to  do  so,  from  which  they 
can  in  no  wise  be  excused.  And  hence  the  propriety 
of  speaking  of  love,  repentance,  and  faith,  as  marts 
duty,  and  urging  him  to  its  immediate  performance. 
But  in  the  next  place,  though  this  is  man's  duty, 
he  is  obstinately  unwilling  to  do  it,  and  that  is  his 
depravity.  Urge  him  to  do  it,  ply  him  with  all  the 
inducements  which  the  whole  magazine  of  truth 
affords,  and  in  all  the  ways  which  the  whole  system 
of  means  can  present  them,  and  he  will  refuse. 
The  wicked  will  continue  to  do  wickedly.  Though 
Christ  most  tenderly  invites  him,  he  will  not  go 
unto  him  that  he  might  have  life.  Now  God,  who 
sees  him  in  this  guilty  frame  of  mind,  perceives  that 
he  can,  by  the  almighty  influence  of  his  Spirit  upon 
the  heart,  remove  his  obstinacy,  and  make  him 
willing  to  love,  repent,  and  believe  ;  and  when  he 
does  it,  he  is  said  to  give  him  love,  repentance,  and 
faith.  But  is  it  not  clear,  that  what  God  has  given 
him  he  was  bound  of  himself  to  have,  and  that  the 
exercises  of  love,  repentance,  and  faith,  which  are 


160 

God's  gift,  were  his  duty  before  God  gave  them  ? 
And  it  would  have  been  right  to  have  urged  him  to 
relinquish  his  obstinacy,  before  God  subdued  him 
by  his  grace,  and  made  him  willing  in  the  day  of 
his  power,  and  if  God  had  never  done  so,  it  would 
still  have  been  his  unalterable  duty  to  be  willing. 
Hence  we  see  the  propriety  of  exhorting  sinners  to 
repentance  and  holiness  of  heart,  for  they  are  bound 
to  it  independently  of  the  grace  of  God,  while  ano- 
ther portion  of  revealed  truth  assures  us,  that  if  they 
ever  do  repent  and  become  holy,  it  will  be  in  con- 
sequence of  repentance  given,  and  holiness  commu- 
nicated by  the  sovereign  and  free  Spirit  of  God. 
Hence  we  see  the  reason  why  God,  as  a  moral 
governor,  invariably  demands  holiness,  and  in  some 
instances,  as  a  sovereign,  confers  it.  Thus  is  it 
consistent  in  him  to  urge  all  sinners  to  make  them 
new  hearts,  and  in  some  instances  to  give  them  new 
hearts.  Thus  is  what  in  all  cases  is  man's  duty  : 
in  some  cases,  God's  gift* 

I  remark, 

4.  That  if  men  have  natural  ability  to  embrace 
the  gospel,  and  are  not  willing  to  do  it,  the  destruc- 
tion of  the  non-elect  is  to  be  attributed  entirely  to 
themselves. 

It  has  been  constantly  urged  by  the  supporters 
of  arminianism,  that  if  none  possibhj  can  embrace 
the  gospel,  but  those  on  whom  a  sovereign  God 
confers  his  grace,  then  the  rest  of  mankind,  the 
non-elect,  are  placed  under  a  hard  and  invincible 


161 

necessity  of  being  forever  lost.  And  the  objection 
is  unanswerable.  If  such  be  the  condition  of  the 
non-elect,  all  the  reasoning  and  scripture  in  the 
world  cannot  silence  the  irrepressible  dictates  of 
common  sense.  If  those  on  whom  God  does  not 
intend,  and  therefore  does  not  bestow  grace,  have 
no  power  to  embrace  the  gospel,  then  it  is  hard  that 
they  should  perish  for  not  embracing  it.  It  is  to  no 
purpose  to  say  that  they  are  justly  condemned  for 
their  transgression  of  the  law,  and  had  no  right  to 
expect  that  God  should  ever  provide  a  Savior,  or 
place  pardon  within  their  reach.  The  whole  of  this 
is  granted.  If  indeed  the  non-elect  are  treated  as 
the  mere  transgressors  of  the  law,  and  never  having 
had  mercy  offered,  die  without  the  guilt  of  its  rejec- 
tion, it  must  be  allowed  there  is  no  injustice  done 
them.  They  justly  perish  like  the  devils,  without 
excuse,  and  without  the  offer  of  pardon.  But  is  this 
a  scriptural  view  of  their  situation,  at  least  of  those 
of  them  who  perish  amidst  the  light  of  the  gospel  ? 
Is  not  the  word  of  this  salvation  which  was  com- 
manded to  be  preached  to  every  creature  sent  to 
them  also  ?  Are  they  not  the  prisoners  of  hope  as 
well  as  others  ?  The  word  which  Christ  spoke, 
shall  that  not  judge  them,  and  are  they  not  con- 
demned for  not  receiving  the  gospel  ?  And  how- 
can  we  answer  him  who  inquires  into  the  equity 
of  condemning  the  non-elect  for  not  doing  what 
they  have  no  power  to  do  ?  The  objection,  I  repeat 
it,  is  unanswerable.  So  long  as  the  natural  inability 
of  the  sinner  is  maintained,  the  arminian  may  strike 
14* 


162 

a  blow  at  the  vitals  of  Calvinism  which  no  skill  can 
parry.     It  was  this  unfounded  idea  of  the  sinner's 
impotence  in  every  sense,  held  by  Hill,  Toplady,  and 
others,  in  the  famous  controversy  which  took  place  in 
Great  Britain  about  the  middle  of  the  last  century, 
which  gave  such  an  advantage  to  Wesley,  Fletcher, 
and  their  coadjutors,  when  they  appealed  to  the 
equitable  feelings  of  mankind.     While  the  former 
founded  the  doctrine  of  sovereign  and  unconditional 
election  upon  indisputable  testimonies  of  the  word 
of  God,  they  connected  it  with  a  view  of  human 
ability  so  subversive  of  justice,  that  the  latter,  think- 
ing that  the  doctrine  and  the  view  must  stand  or 
fall  together,  and  seeing  the  horrid  consequences  of 
the  view,  soon  persuaded  themselves  that  the  doctrine 
was  not  contained  in  any  of  those  texts  in  which  it 
is  so  incontrovertibly  declared.     Instead  of  main- 
taining that  no  man  possibly  can  embrace  the  gospel 
without  the  grace  of  God,  had  the  friends  of  election 
maintained  that  to  a  certainty  no  mem  vnll  believe 
without  the  influences  of  the  Spirit,  and  that  his 
impenitence  and  unbelief  arise  from  no  obstacle  but 
an  obstinate  and  voluntary  rejection  of  mercy  and 
aversion  to  holiness,  there  had  not  probably  been 
made  a  breach  great  like  the  sea,  which  has  not 
been  healed  to  this  day.     It  would  then  have  been 
seen  that  an  interest  in  the  great  salvation  is  placed 
within  the  reach  of  all ;  that  men,  in  rejecting  it, 
are  not  controled  by  an  impossibility,  or  fatality,  but 
choose  death,  become  the  authors  of  their  ouni  de- 
struction, and  are  justly  condemned  ;  and  it  would 


163 

then  have  been  admitted  by  all  the  truly  pious,  that 
though  all  continue  to  reject  salvation  with  a  des- 
perate obstinacy,  God  has  power  to  remove  that 
obstinacy,  and  can  make  them  willing  in  the  day 
of  his  power  without  destroying  or  interfering  with 
the  freedom  of  their  will,  and  that  he  has  a  right  to 
exercise  that  power  on  whom  he  chooses,  according 
to  the  good  pleasure  of  his  will,  and  that  the  discri- 
mination does  no  injury  to  those  who  are  passed 
by.  The  inference  would  then  have  appeared  easy 
to  most  of  those  who  now  hold  contrary  views,  that 
what  God  does  he  must  have  intended  to  do,  and 
that  if  it  is  right  for  God,  in  time,  to  bestow  on  some 
that  grace  which  he  might  justly  have  withheld 
from  all,  then  it  was  right  in  God  from  eternity  to 
make  that  selection  and  design  to  confer  that  grace. 

I  remark, 

5.  If  men  possess  natural  ability  to  turn  to  God, 
and  nothing  prevents  them  but  their  unwillingness, 
then  it  is  a  wicked  thing  in  them  to  be  waiting 
God's  time,  till  he  shall  by  the  influences  of  his  spi- 
rit turn  them. 

It  follows,  that  the  moment  you  know  your  duty, 
you  are  bound  to  perform  it.  "  To  him  that  know- 
eth  to  do  good,  and  doeth  it  not,  to  him  it  is  sin." 
To  continue  in  the  neglect  of  duty,  when  no  im- 
pediment stands  in  the  way,  I  need  not  say,  is 
wicked.  But  how  much  more  wicked  is  it  to  ne- 
glect it  for  such  reasons,  and  with  such  feelings  as 
these !     "  I  know  that  it  is  my  duty  to  love  and 


164 

obey  God,  and  that  it  is  reasonable  and  proper  that 
I  should.  But  I  am  determined  not  to  do  so,  until 
God,  the  Holy  Spirit,  shall,  at  some  time,  over- 
power my  repugnance,  and  make  me  do  it.  He 
can  do  it,  if  he  pleases,  as  he  has  done  to  many  un- 
willing sinners  besides  myself.  I  will,  therefore, 
wait  his  own  time.  I  will  continue  to  offend  him. 
till  he  conquers  me  by  his  grace.  I  will  prolong 
my  ungodly  contest  with  him,  till  he  makes  me 
drop  my  weapons.  And  if  his  time  should  never 
come,  if  he  never  subdues  my  obstinacy  in  the  day 
of  his  power,  I  will  continue  his  enemy  till  I  die." 
Now  this  is,  by  fair  construction,  the  feeling  of 
those  who  are  unwilling  to  turn  to  God,  and  are 
waiting  for  God's  time  to  turn  them,  by  the  irre- 
sistible influences  of  his  spirit.  It  may  be  present- 
ing the  subject  in  a  little  more  glaring  and  obvious 
light,  than  you  have  been  wont  to  view  it.  But  it 
is  all  involved  in  a  willingness  to  neglect  religion, 
until  you  can  no  longer  help  attending  to  it ;  in 
your  intention  to  continue  impenitent,  till  God  shall 
arise  in  his  power,  and  break,  and  subdue,  and 
change  your  heart.  And  what,  my  friend,  if  God's 
time  should  never  come?  What,  if  God's  time 
should  never  come  ?  Are  you  willing  to  risk  the 
welfare  of  your  eternity  upon  the  certainty  of  such 
an  event  ?  This  thing  is  certain,  that  God's  time 
will  never  come,  while  you  continue  to  think  as  you 
do.  It  will  never  come  until  you  feel  that  you  can- 
not defer  your  duty  any  longer,  until  the  pressing 
conviction  is  urged  upon  your  mind,  that  "  now  is 


165 


the  accepted  time,  now  is  the  day  of  salvation." 
Now  is  God's  accepted  time  ; — the  only  time  that 
you  may  ever  know.  "  To-day,  then,  if  ye  will 
hear  his  voice,  harden  not  your  heart."  And  will 
you  still  maintain  the  controversy  with  your  Maker, 
by  pleading  that  you  have  no  natural  ability  to 
obey.  No  !  you  cannot  do  that,  as  long  as  God  is 
just,  and  commands  obedience  ;  as  long  as  the  Scrip- 
tures are  true,  and  attribute  your  impenitence  to  a 
voluntary  and  chosen  disinclination,  and  not  to  a 
want  of  power.  Or,  acknowledging  your  natural 
ability  to  obey,  will  you  still  plead  your  want  of  dis- 
position as  a  sufficient  excuse  ?  What !  plead  that 
as  an  excuse  which  is  never  accepted  in  human 
society  ; — an  excuse  which  denies  God  the  right  to 
punish  any  creature  upon  his  revolt  against  his  go- 
vernment ; — an  excuse  which  would  prove  that 
the  more  sinful  you  become,  the  less  deserving  of 
punishment; — which  virtually  denies  God's  right 
to  demand  any  thing  of  his  creatures ;— an  excuse 
which  would  disprove  the  existence  of  any  moral 
evil  in  the  universe  ; — an  excuse  which  carries  with 
it  the  highest  impeachment  of  the  divine  equity ; — 
one  which  you  would  reject  with  indignation,  were 
it  offered  you  by  a  fellow  creature  ; — one  which,  in 
the  lucid  intervals  of  your  moral  perception,  you 
cannot  accept  from  yourself ; — and  one  too  which 
persisted  in  will  be  ruinous,  by  precluding  you  from 
all  conviction  of  guilt,  and  is  incompatible  with  that 
feeling  of  self-condemnation,  which  must  precede 
the  extension  of  mercy  towards  you  ?     And  do  you 


166 

now  say,  that  a  conviction  that  your  excuse  is  in- 
excusable, does  not  alter  your  disposition  ?  that  you 
still  have  no  heart  to  repent,  and  how  can  you  ? 
What,  now  let  me  ask,  would  you  think  of  a  child, 
who,  after   he  had  wantonly  and  impudently  of- 
fended his  parent,  and  that  aggrieved  parent  had 
come,  and  told  him  to  be  sorry  for  what  he  had 
done,  should  reply  that  he  did  not  feel  like  it,  that 
he  had  no  heart  to  repent : — would  you  not  think 
that  he  was  adding   obstinacy  to  insult?      And 
when  the  parent  should  still  urge  upon  him  the 
obligation  to  repent,  he  should  plead  his  impenitent 
disposition  as  an  excuse,  and  inquire  how  he  was 
to  get  a  better  spirit,  would  you  not  say  he  was 
bound  to  have  a  better  spirit,  that  his  urging  such 
an  excuse,  and  asking  such  a  question,  was  only 
evidence  of  the  continuance  of  his  depraved  inclina- 
tion, that  the  plea  was  futile  and  aggravating,  and 
only  added  insult  to  obstinacy  ?     In  a  manner  ex- 
actly similar  are  you  acting  towards  God,  and  in  a 
similar  light  does  he  regard  your  self-justification. 
But  you  say  you  offer  no  excuse — u  I  am  convinced 
that  I  am  guilty  and  inexcusable,  that  my  very 
plea  might  justly  be  made  the  ground  of  my  con- 
demnation, but  still   my   heart   does   not   relent. 
May  I  not  by  my  prayers  insure  that  grace  which 
shall  change  my  disposition  ?      If  I  continue  to 
pray,    will    not    God    give    me    another  heart? 
No !    you  have   no   assurance  that   he  will.      If 
he  does,  it  will  not  be  in  answer  to  your  pray- 
ers, much  less  can  your  praying  insure  it.     Re- 


167 

pentance  is  your  primary  and  indispensable  duty. 
This  is  the  first  step  you  can  make  towards  the 
performance  of  your  duty,  and  the  enjoyment  of 
God's  favor.     Until  this  is  done  nothing  is  done. 
A  subject  rebels  against  a  wise  and  good  sovereign. 
Pardon  is  proclaimed  on  condition  that  he  throw 
down  his  arms  and  submit.     Now  it  will  little  avail 
him,  that  he  sends  flattering  messages  to  his  sove- 
reign, indites  the  most  friendly  addresses  to  the 
throne,  or  acts  the  most  kindly  part  towards  his 
fellow  subjects,  so  long  as  he  continues  in  arms  and 
refuses  to  submit.     If  the  arm  of  power  arrest  him 
in  this  condition,  he  will  be  treated,  and  condemn- 
ed as  a  rebel.     Having  in  like  manner  rebelled 
against  the  King  of  kings,  who  has  sent  you  a 
proclamation  of  mercy  on  condition  of  repentance 
and  submission,  it  will  avail  you  nothing,  that  you 
offer  the  most  importunate  prayers,  that  you  most 
diligently  use  the  means  of  grace,  behave  in  the 
most  unexceptionable  manner  towards  your  fellow 
men,  provided  you  have  not  first  repented,  and 
submitted  to  God.     Till  you  do  this,  every  prayer 
you  offer  is  mockery,  every  means  you  use  is  mak- 
ing you  worse  and  worse.     Not  only  does  praying 
without  repentance  leave  you  in  a  state  of  condem- 
nation, but  impenitent  prayers,  however  long  con- 
tinued, will  not  avail  to  procure  repentance,  either 
by  any  intrinsic  efficacy  of  their  own,  or  by  virtue 
of  any  promise  that  God  has  given  in  his  word. 
There  is  not  one  word  of  encouragement  in  the 
whole  compass  of  the  scriptures  to  any  exertions  of 


168 

any  one  while  he  continues  impenitent  and  Uncon- 
verted. Without  repentance  you  may  pray  till  your 
last  breath  expires,  and  read  the  scriptures  till  the 
mists  of  death  settle  on  your  vision,  and  God  not 
give  you  grace  at  last,  and  then  it  will  be  no  more 
an  imputation  on  the  character  of  the  Supreme,  that 
he  allowed  an  awakened  person  to  die  without 
mercy,  than  that  he  lets  thousands  of  careless  per- 
sons die  without  awakening.  In  short,  I  dare  not. 
with  the  word  of  God  for  my  guide,  direct  you  to 
pray  previous  to  repentance,  and  as  a  means  of  get* 
ting  it — for  that  would  be  to  direct  you  to  offer  an 
impenitent  prayer,  it  would  be  to  direct  you  to  pro* 
long  rebellion,  by  substituting  an  insulting  mockery 
for  genuine  submission.  We  must  adhere  to  the 
record,  and  beseech  you  to  be  reconciled  to  God  on 
his  terms  and  without  delay.  We  must  urge  your 
obligations,  and  call  on  you  to  cast  away  all  your 
transgressions,  whereby  ye  offend,  and  make  you  a 
new  heart  and  a  new  spirit.  To  all  your  professions 
of  desires  after  holiness,  of  endeavors  after  conversion, 
and  persevering  prayers,  we  must  bring  you  back 
to  indispensable  duty,  and  ask,  do  you  love  God  ? 
do  you  repent  of  sin?  do  you  believe  in  Christ?  "No, 
I  do  not.  I  cannot."  What !  is  there  nothing  in 
the  character  of  the  infinitely  glorious  and  blessed 
God  that  you  can  admire  and  love  ?  No  form  nor 
comeliness  in  Christ  why  you  should  desire  him  ? 
Oh  what  a  wicked  heart  is  that  of  yours,  that  I 
must  stand  here  and  plead  the  rights  of  God  with 
you,  and  after  all  you  should  say  that  you  cannot 


169 

love  him.  The  very  first  apprehension  of  his  being 
and  character  should  be  enough  to  fire  your  hearts. 
You  can  love  the  world,  you  can  love  contemptible 
pleasures,  and  sinful  fellow-creatures.  You  can 
love  your  guilty  and  polluted  selves.  You  can  love 
sm,  the  most  loathsome  thing  in  the  universe,  and 
can  then  plead  that  you  cannot  love  God  !  Hear, 
oh  heavens  !  and  be  astonished,  oh  earth  !  "  How 
can  I  repent  ?"  How  can  you  help  repenting  ?  If 
you  loved  God  it  would  be  an  immediate  and  spon- 
taneous emotion  of  your  heart.  You  would  take  a 
sacred  pleasure  in  indulging  your  grief  before  God. 
You  would  feel  as  though  you  should  choose  to  go 
sorrowing  down  to  your  grave,  and  up  to  the  world 
where  Jesus  is.  How  can  you  help  repenting  ? 
Is  it  not  the  most  rational  thing  in  the  world  ? 
Can  you  think  of  sin  and  its  exceeding  sinfulness 
without  being  filled  with  self-abhorrence?  Can 
you  look  upon  him  whom  your  sins  have  pierced, 
without  your  eyes  affecting  your  heart  ?  "  How 
can  I  believe  in  Christ  ?"  How  is  it  that  you  have 
been  able  to  live  so  long  without  believing  in  him  ? 
How  have  you  contrived  to  remain  easy  in  your 
condemned  situation,  to  refuse  an  offered  and  a 
finished  salvation,  to  despise  the  bleeding  love  of 
Christ,  trample  under  foot  the  blood  of  the  covenant, 
reject  the  Savior's  kind  invitations,  doubt  his  gracious 
assurances,  and  expose  yourselves  to  all  the  conse- 
quences of  incurring  the  wrath  of  the  Lamb? 
Would  to  God  that  he  would  arise  and  make  you 
feel  as  though  you  could  no  longer  disbelieve. 
15 


FAREWELL  LETTER 

TO 

THE  AMERICAN  PRESBYTERIAN  SOCIETY  OF 
MONTREAL, 


MY  DEAR  BRETHREN, 

It  is  required  by  custom,  that  a  minister, 
when  about  to  retire  from  the  pastoral  care  of  a  peo- 
ple who  may  see  his  face  no  more,  should  improve 
the  solemn  occasion,  by  taking  such  a  review  of 
the  responsibilities  of  the  past,  as  may,  with  the  di- 
vine blessing,  result  favorably  upon  the  destinies  of 
the  future.  Reason  and  feeling  alike  assent  to  the 
propriety  of  what  custom  has  required.  If  ever  the 
monitions  of  a  parent  are  likely  to  impress  the 
heart  of  a  wayward  child,  it  is  when  all  his  sensi- 
bilities having  stirred  within  him,  he  yet  lingers  on 
the  threshold,  ere  he  takes  his  journey  to  a  far  coun- 
try. If  ever  the  instructions  of  the  Apostle  of  the 
Gentiles,  fell  with  the  weight  of  eternity  upon  a 
people,  among  whom  he  had  "  gone  preaching  the 
kingdom  of  God,  by  the  space  of  three  years,'1 
it  was,  when  bound  in  spirit,  he  gave  them  his 
valedictory  charge,  just  before  he  went  up  to  Jeru- 
salem for  the  last  time.  An  illness  that  has  wasted 
my  strength  in  the  midst  of  my  way,  and  during 


171 

the  last  few  days  of  my  continuance  among  you, 
brought  me  to  look  over  the  crumbling  verge  of  life, 
deprived  me  of  the  opportunity  of  mingling  my 
sympathies  with  yours,  of  uttering  the  parting  mo- 
nitions of  solicitude,  and  giving  the  last  expressions 
to  affection  in  the  ordinary  way.  Now  that  I  have 
gained  a  little  strength,  my  own  inclination  and 
your  request  powerfully  prompt  me,  to  adopt  the 
substitute  of  sending  you  by  letter,  what  I  should 
have  been  glad  to  have  delivered  in  person. 

As  it  is  of  some  importance,  that  the  reason  of 
my  separation  from  you  should  be  distinctly  under- 
stood by  you  all,  and  as  my  last  imperfect  commu- 
nication, written  from  a  sick  bed,  was  read  in  the 
hearing  of  but  a  portion  of  the  congregation,  I 
choose  on  this  occasion  to  repeat  its  contents. 

When  I  first  consented  to  become  your  pastor,  it 
was  from  the  conviction,  that  the  providence  of  God 
which  had  brought  me  among  you  almost  in  spite 
of  my  own  wishes,  had  clearly  designated  the  field 
I  was  to  occupy.  And  though  when  mine  eyes  be- 
hold the  King,  the  Lord  of  Hosts,  I  cry,  "  Woe  is 
me ;  I  am  undone ;  for  I  am  a  man  of  unclean 
lips  :"  though  in  the  presence  of  divine  equity,  I  feel 
myself  at  best  but  an  unprofitable  servant,  still  I 
have  been  more  and  more  convinced,  that  the  fin- 
ger of  God  was  in  the  arrangement.  When  the 
peculiar  difficulties,  and  immense  importance  of  the 
station,  together  with  the  youth  and  inexperience  of 
him  who  was  called  to  fill  it,  are  considered,  in  con- 
nection with  the  fact  of  his  being  sustained  and 


172 

blessed  in  his  work,  beyond  your  expectations,  or 
his  own.  you  are  forcibly  reminded  how  much  more 
you  are  indebted  to  the  goodness  of  Providence, 
than  the  wisdom  of  your  choice ;  and  he  is  solemnly 
and  affectingly  bound  to  give  the  glory  to  God,  "for 
his  mercy  and  truth's  sake."  If  the  enlargement 
and  stability  of  your  congregation,  the  unembar- 
rassed possession  of  a  spacious  and  convenient  place 
of  worship,  the  enjoyment  of  what  you  were  once 
strangers  to — unity  of  heart  and  harmony  of  coun- 
sel, the  shining  of  your  light  in  darkness,  which  is 
beginning  to  comprehend  it,  the  accession  of  moral 
strength  to  the  visible  body  of  Christ,  and  the  reno- 
vation of  many  immortal  minds,  whom  the  Re- 
deemer, after  they  have  been  fashioned  and  polished, 
shall  set,  as  jewels,  in  his  mediatorial  crown ;  if 
these  be  just  causes  of  thankfulness  to  Zion's  King, 
we  will  unite  in  adoring  Him,  who  once  made  use 
of  the  clay  in  opening  the  eyes  of  the  blind. 

But,  brethren,  my  work  among  you  is  done. 
Whether  any  thing  further  remains  for  me  to  do  in 
the  world,  I  know  not ;  but  the  Head  of  the  church, 
by  the  voice  of  Providence,  now  as  clearly  calls  me 
away,  as  he  once  appointed  my  sphere  of  action  in 
your  part  of  the  vineyard.  The  grounds  on  which 
I  thus  conclude,  are,  my  present  inability  to  serve 
you,  and  the  unlikelihood  that  I  shall  be  able  to 
do  so  in  future,  amidst  the  peculiar  pressure  of  the 
duties  of  the  station,  and  the  unfavorable  severity 
of  the  climate.  This  I  aver  to  be  my  only  reason, 
for  seeking  the  dissolution  of  a  connection,  which 


173 

has  for  four  years  so  happily  subsisted.  I  do  it 
with  the  reluctance  of  a  missionary,  who,  worn 
down  in  some  foreign  land,  is  driven  from  the 
strong  holds  he  had  gained,  to  return  and  breathe 
his  native  air,  an  useless  invalid.  I  do  it  with  the 
feelings  of  a  soldier,  whom  his  general  commands 
from  '  the  high  places  of  the  field,'  to  the  ignoble 
employment  of  guarding  the  encampment.  I  do  it 
with  all  the  laceration  of  affection,  which  takes  place 
in  being  severed  from  a  people,  who  have  been  so 
kind  and  indulgent,  as  I  can  testify  you  to  have 
been.  Notwithstanding  the  tide  of  prejudice,  which 
in  Canada  sets  strong  and  steady  against  a  man  of 
my  country  and  principles  ;  the  civil  disabilities 
under  which  a  persecuting  law  lays  me  as  a  clergy- 
man ;*  the  separation  from  the  sympathies  of  home 


*  For  the  information  of  those  who  reside  in  that  portion  of  the 
earth,  where  the  word  toleration  is  stricken  from  the  political  vo- 
cabulary, (a  word  implying  that  the  immunities  of  conscience, 
are  held  at  the  discretion  of  mercy,  and  not  on  the  ground  of  right,) 
and  yet  may  glance  at  these  pages,  I  add  a  few  words  in  expla- 
nation of  a  subject  generally  understood  in  Canada.  By  the  sta- 
tute of  the  provincial  parliament,  every  clergyman  is  bound  to  re- 
cord every  baptism,  marriage,  and  funeral,  in  a  book  of  a  particu- 
lar description,  every  folio  of  which  must  be  signed  and  paraphe'd 
by  a  judge  of  the  King's  Bench  ;  and  every  clergyman  who  shall 
perform  any  of  the  clerical  duties  above  mentioned,  without  making 
the  record  in  the  said  book,  is  liable  to  a  fine,  and  three  months' 
imprisonment,  for  every  such  offence.  A  regulation  thus  salutary 
in  determining  the  rights  of  succession,  and  legitimacy  in  families, 
was  not  complained  of,  until  it  was  decided  in  the  Superior  Court 
of  Appeals,  at  Quebec,  (his  honor,  the  chief  justice  Sewall  presid- 
ing,) that  the  law,  by  clergymen,  and  by  every  variety  of  expres- 

15* 


174 


and  kindred  ;  and  the  great  amount  of  ministerial 
labor,  unrelieved  by  exchanges,  which  my  solitary 
position  has  imposed :  I  could  feel  ready  to  say,  with 


sion,  with  which  it  designated  clerical  functionaries,  meant  none 
but  ministers  of  the  Roman  Catholic  church,  and  the  tuo  estab- 
lished churches  of  England  and  Scotland;  thus  placing  every 
pastor  and  congregation  not  connected  with  those  bodies,  under 
the  necessity  of  incurring  the  penalties  of  the  law,  or  relinquishing 
privileges,  which  both  conscience  and  convenience  made  highly 
important.  For  myself,  willing  to  show  my  readiness  to  "render 
to  Caesar  the  things  which  are  Caesar's,"  I  have  always  declined 
to  celebrate  marriage,  or  responsibly  to  officiate  at  a  funeral,  these 
being  no  necessary  parts  of  ministerial  dut)7,  and  the  civil  power 
having  a  right  to  regulate,  even  though  it  be  arbitrarily,  the  dis- 
charge of  mere  civil  functions  ;  yet,  feeling  myself  bound  to  "  ren- 
der to  God  the  things  which  are  God's,"  in  virtue  of  the  commis- 
sion, which  bids  us  "baptize  all  nations,"  as  well  as  "preach  the 
Gospel  to  every  creature,"  I  felt  conscienciously  impelled  to  ad- 
minister baptism  in  the  face  of  the  law  and  its  penalty,  and  I  must 
add,  to  the  honor  and  liberality  of  the  authorities  of  the  district  of 
Montreal,  that  I  have  never  been  disturbed  in  the  discharge  of 
this  duty. 

A  petition  for  the  redress  of  the  grievance,  was  presented  to  the 
provincial  parliament  in  the  winter  of  1825,  which  passed  unani- 
mously among  the  Roman  Catholic  members  of  the  house,  and 
was  almost  as  unanimously  opposed  by  the  Protestant  Episcopal 
representatives,  and  needed  nothing  to  make  it  a  law,  but  the 
sanction  of  his  excellency,  the  earl  of  Dalhousie,  who  having  re- 
served it  for  the  signification  of  his  majesty's  pleasure,  nothing 
further  has  been  heard  of  the  humble  petition,  and  religious  rights 
of  many  thousands  of  his  majesty's  most  loyal  subjects.  May  it 
not  be  hoped  that  this  monopoly  of  ecclesiastical  privilege,  this 
iuvasion  of  the  rights  of  conscience,  unparalleled  in  British  domi- 
nions, and  the  nineteenth  century,  will  soon  be  entombed  in  the 
grave,  where  the  spirit  of  English  liberty  has  already  consigned 
the  Corporation  and  Test  Acts,  by  the  most  august  and  public  ex- 
pression of  the  sense  of  the  empire?  J.  S.  C. 


175 

the  Moabitess  of  old,  "  Where  thou  diest,  will  I  die, 
and  there  will  I  be  buried  :  The  Lord  do  so  to  me, 
and  more  also,  if  aught  but  death  part  me  and  thee." 
But  then  again,  I  am  warned,  that  it  would  not  be 
right  to  cumber  the  ground,  which  demands  a  more 
efficient  laborer,  nor  equitable  to  depend  upon  the 
goodness  of  a  people,  to  whom  in  my  feeble  health 
I  could  render  no  equivalent.  The  highest  medical 
authorities  here  interposed  to  say,  that  a  continu- 
ance of  my  parochial  duties  would  jeopard  my  life : 
and  the  highest  divine  authority  assured  my  con- 
science, that  I  had  no  right  to  throw  that  life  away. 
No  longer  able  to  hesitate,  as  to  the  path  of  duty,  I 
have  given  you  notice  that,  "  if  the  Lord  will,"  I 
shall,  at  the  ensuing  autumnal  session,  of  the  first 
presbytery  of  the  city  of  New- York,  make  applica- 
tion for  the  formal  dissolution  of  the  pastoral  relation 
still  subsisting  between  us.  This  is  an  event  so- 
lemn and  interesting  to  us  both.  My  ministry 
among  you,  with  all  its  eternal  and  unchangeable 
consequences,  is  sealed  up  to  the  judgment,  when 
disclosures  shall  be  made,  important  and  tremen- 
dous to  every  individual  who  has  in  any  way  come 
beneath  its  influence  ;  to  be  benefited  or  injured  ; 
to  be  enlightened  or  exasperated  ;  to  be  awakened 
or  stupefied  in  the  slumbers  of  spiritual  death.  The 
exhibition  of  Christ  is  a  test  of  human  character, 
which  never  fails  to  show  a  man  *  what  manner  of 
spirit'  he  is  of :  and  in  proportion  to  the  fidelity 
with  which  it  is  made,  and  the  vividness  with  which 
the  Holy  Ghost  applies  that  exhibition  to  the  heart, 


176 

does   it   concentrate   the  responsibility  of  a  moral 
agent ;  aggravate  the  guilt  of  the  impenitent ;  ac- 
celerate the  process  of  hardening,  or  conversion  : 
and  converge  into  the  compass  of  a  small  moment, 
the  scattered  influences  and  the  ordinary  means  of 
many  years.    That  such  an  era,  happy  or  unhappy, 
has  passed  with  many  of  you,  the  continual  and 
sometimes  powerfully  manifested  presence  of  the 
Spirit  of  the  living  God  among  us,  leaves  not  a  sha- 
dow of  doubt.     In  trembling  hope,  we  must  leave 
this  subject  to  rest  unexplored,  till  the  Lion  of  the 
tribe  of  Judah  shall  open  the  seals  of  the  book, 
and  then  '  shall  the  thoughts  of  every  heart  be 
made  manifest,'  and  '  the  day  shall  declare,'  and  the 
fire  shall  '  try  every  man's  work,  of  what  sort  it  is.' 
Meanwhile,  it  is  not  without  anxiety  that  I  revert 
to  your  present  destitute  condition.     Yet  let  those 
whose  hearts  are  trembling  for  the  ark  of  God,  in 
recollecting  all  that  is  past,  learn  "  to  trust  him  for 
all  that  is  to  come."     Has  the  Lord  brought  you 
through  the  Red  Sea.  that  he  might  slay  you  in  the 
wilderness,  you  and  your  little  ones  ?     How  often, 
when  danger  has  threatened,  has  his  overruling 
providence  smiled,  and  seemed  to  say  of  the  cluster 
which  the  hand  of  the  gleaner  had  not  conveyed 
to  his  basket,  "  Destroy  it  not :  for  there  is  a  bless- 
ing in  it."     My  prayer  is,  that  "  your  eyes  may  soon 
see  your  teacher,"  that  he  may  be  a  shepherd  that 
•:  shall  feed  you  with  knowledge,"  one  who  shall 

1  Deal  sincerely  with  your  souls 
And  preach  the  gospel  for  the  gospel's  sake,' 


177 

that  upon  the  foundation  already  laid  he  may  build 
with  gold,  silver,  and  precious  stones,  and  that  he 
may  see  the  temple  of  the  Lord,  in  silent  majesty 
arise  until  the  top-stone  be  laid,  with  the  shoutings 
of  "  grace,  grace  unto  it !" 

Immense  responsibility  is  devolved  upon  you, 
as  a  church  of  the  Lord  Jesus  Christ.  Though 
planted  near  the  very  frontier  of  Christendom,  you 
are  situated  in  the  New-York  of  the  North,  already 
the  centre  of  knowledge,  and  commerce,  and  soon 
to  be  the  centre  of  political  influence  to  the  Cana- 
das.  Your  lot  is  cast  in  a  land,  here  presenting  the 
interesting  spectacle  of  the  old  feudal  forms  of  soci- 
ety, moved  by  the  impulse  of  mind  beneath,  just 
beginning  to  break  up,  from  the  long  congealment 
of  the  wintry  ages  gone  by  ;  and  there,  of  another 
portion  of  the  community,  warm  with  all  the  fer- 
menting elements  of  modern  activity,  about  to  re- 
ceive the  impression,  which  the  present  day  shall 
instamp  on  the  present  and  future  generations. 
"Was  there  ever  an  age,  not  excepting  the  first,  or 
the  sixteenth  centuries,  presenting  such  a  field  for 
moral  influence,  or  richer  in  the  budding  prospects 
of  millenial  maturity  1  My  dear  brethren,  I  am, 
above  all  things,  anxious  that  you  should  feel  the 
spirit  of  the  times,  that  made  acquainted  with  the 
hour  of  the  day,  you  should  no  longer  sleep  as  do 
others,  but  awake  to  put  on  the  whole  armor 
of  God,  To  "  seek  the  things  which  are  Jesus 
Christ's,"  cordially  to  fall  in  with,  and  urge  forward 
the  great  plans  of  his  benevolence ;  is  a  higher  and 


178 

a  more  important  object,  than  even  to  seek  your 
own  salvation.  The  conquests  of  the  church  have, 
in  other  ages,  been  made  at  the  expense  of  blood ; 
her  peaceful  triumphs  must  now  be  sustained,  by 
the  tribute-money  of  her  children.  The  cause  of 
Christ  has  needed  the  argument  of  patient  suffer- 
ing ;  it  will  now  best  be  benefited  by  the  efforts  of 
self-denying  activity.  And  if  those,  who  now  enrol 
themselves  among  the  soldiers  of  the  cross,  have  so 
little  love  for  the  kingdom  of  Christ,  that  with  great 
reluctance  they  spare  a  pittance  of  the  property  en- 
trusted to  their  stewardship,  for  the  Gospel's  sake, 
and  the  sake  of  all  its  blessed  successes  ;  with  what 
cowardice  would  they  have%  shrunk  from  the  hon- 
orable dangers  of  those  ranks,  which,  in  other  ages, 
were  daily  filling  up  for  martyrdom  ?  This  is  a 
view  of  the  conditions  of  discipleship,  which  should 
induce  i:  great  searchings  of  heart"  in  the  camp  of 
Israel.  If  a  man  will  "  serve  the  Lord  Christ,"  he 
must  lay  himself  out  for  sacrifices,  and  "  prefer  Je- 
rusalem above  his  chief  joy."  And  doing  so,  he 
will  not  be  long,  in  this  world  of  misery  and  pollu- 
tion, without  finding  some  object,  upon  which  he 
may  expend  the  labor  of  love.  If  he  cannot  give 
property,  he  may  give  personal  exertion,  and  if  dis- 
abled from  this,  he  may  in  the  act  of  intercession, 
lay  hold  on  the  arm  of  omnipotence,  and  bring  down 
blessings,  which  no  gold  can  purchase,  which  no 
human  agency  can  supersede.  If  you  esteem  your- 
self but  a  drop  in  the  ocean  of  needed  benevolence  ; 
'{  be  a  drop."     And  if  through  your  whole  little  orb? 


179 

you  lie  open  to  the  bright  beams  of  the  Sun  of 
Righteousness,  the  highest  angel  in  heaven  could 
ask  no  more. 

Let  me  then  charge  you,  with  an  earnestness 
commensurate  with  the  importance  of  the  duty, 
to  give  the  whole  weight  of  your  influence,  the 
full  measure  of  your  co-operation,  and  the  liberal 
contributions  of  your  means,  to  the  various  benevo- 
lent institutions  which  have  been,  within  a  few 
years,  organized,  and  are  now  benignly  operating 
in  your  city,  and  the  province  at  large.     It  is  not 
needful  for  me  to  enforce  the  various  claims  of  the 
Bible  Society,  of  the  Tract  Society,  the  Sabbath 
School  cause,  or  the  Education  and  Home  Mission- 
ary Society.    May  they  each  be  like  "  a  tree  planted 
by  the  rivers  of  water,  whose  leaf  shall  not  wither, 
and  which  bringeth  forth  its  fruit  in  its  season." 
May  they  obtain  favor  of  the  Lord,  by  finding  more 
grace  in  the  eyes  of  his  people  ;  and  scatter  increas- 
ing light  through  all  the  dark  places  of  a  neglected 
land,  which  may  well  be  styled,  "  This  is  Zion, 
whom  no  man  seeketh  after."     There  is  yet  ano- 
ther society,  which  when  I  left  you  was  in  its  in- 
fant helplessness,  in  whose  continued  existence,  and 
increasing  efficiency,  I  feel  a  lively  interest ;  I  mean 
"  the  Society  for  the  promotion  of  Temperance? 
The  evils  which  it  aims  to  remove,  and  which,  were 
the  temperate  united  in  its  principles,  it  would  be 
successful  in  removing,  are  of  giant  magnitude,  and 
no  less  afflictive  to  the  christian,  than  painful  to  the 
mere  philanthropist.     With  a  little  activity  among 


180 

the  officers  of  that  society,  I  would  not  despair  of 
seeing  all  Canada  meliorated  by  its  influence,  in 
half  a  score  of  years.     The  progress  of  public  senti- 
ment on  that  subject,  has  been  in  these  United 
States  unparalleled,  in  the  history  of  principle  tri- 
umphing over  custom  and  crime.     I  have  witness- 
ed in  a  large  parish,  where  two  years  since  strong 
drink  was  an  almost  universal  favorite,  and  seemed 
essential  to  all  the  movements  of  pleasure,  or  busi- 
ness, such  a  reformation  of  sentiment,  that  the  offer 
of  liquor  would  now  be  considered  an  insult  and  the 
use  of  it  a  disgrace — a  town  in  whose  whole  limits, 
ardent  spirits  can  be  purchased  at  but  one  single 
shop,  the  dernier  resort,  the  last  unconquered  posi- 
tion of  the  shameless  and  incorrigible  lovers  of  rum. 
And  what  has  taken  place  in  that  town,  is  what 
has  taken  place  to  a  greater  or  less  degree,  in  hun- 
dreds of  towns — an  effect,  which  has  outstripped 
the  most  sanguine  anticipations  of  the  friends  of 
temperance,  and  promises  in  reasonable  time  to  ex- 
tirpate the  deceitful  gangrene  that  was  rapidly  eat- 
ing its  way  to  the  very  heart  of  society.     The  case 
is  so  clear,  the  facts  so  strong,  and  the  ground  now 
taken  of  total  abstinence,  so  easy  and  effectual,  that 
human  minds  needed  only  to  be  enlightened  on 
the  subject,  and  human  hearts  would  and  did  feel. 
I  need  not  tell  you  that  similar  consequences  will 
every  where  follow  similar  antecedents.     The  case 
is  so  clear,  the  facts  so  strong,  and  the  ground  now 
taken  so  easy,  and  effectual,  that  an  adoption  of  the 
principles  of  the  society  seems  to  me  to  be  no  longer 


181 

a  matter  of  choice,  but  of  conscientious  necessity. 
If  a  man  would  not  violate  "  the  royal  law"  of  love 
to  his  neighbor ;  if  he  would  not  risk  his  own  vir- 
tue in  the  vortex  of  temptation  ;  if  he  would  not  be 
accessary  to  the  temporal  and  spiritual  perdition  of 
his  fellow  men  ;  if  he  would  not  continue  in  league 
with  the  direst  enemy  of  the  interests  of  righteous- 
ness and  peace,  in  our  guilty  world  :  then  must  he 
enlist  under  the  standard  of  total  abstinence.  To 
adopt  these  principles,  is  not  enough.  They  must 
be  professed.  Your  light  burns  well,  but  it  is  un- 
der a  bushel.  You  owe  it  to  God,  and  the  commu- 
nity, to  declare  your  practice,  by  a  connection  with 
the  Temperance  Society,  which  derives  strength 
from  the  union,  and  success  from  the  decided  com- 
bination of  numbers.  I  now  proceed  one  step  fur- 
ther, than  the  societies  for  the  promotion  of  tempe- 
rance have  gone,  and  as  a  minister  of  Christ, 
addressing  his  people  for  the  last  time,  declare  my 
decided  conviction,  that  all  manufacture  and 
traffic  in  ardent  spirits,  except  so  far  as  the 
apothecary  may  need  them,  is  criminal.  If  in- 
temperance would  be  criminal  in  yourself,  then  is  it 
wrong  to  supply  the  means  of  inebriation  to  ano- 
ther. If  a  third  person  reap  the  profit  of  your  con- 
scientiousness by  vending  the  article,  which  you 
refused  to  sell,  your  obligation  is  not  at  all  dimin- 
ished by  his  want  of  principle.  If  it  be  criminal  to 
add  in  any  way  to  the  amount  of  human  mise- 
ry, then,  he  who  multiplies  the  facilities  of  drinking, 
is  criminal.  If  it  be  criminal  to  increase  the  diffi- 
16 


182 

culty  of  virtue,  and  spread  the  snare  of  tempting 
indulgence  before  the  eye  of  burning  appetite  ;  then 
he  who,  for  lucre's  sake,  fills  up  the  fatal  cup  for 
his  brother  man,  is  criminal.     If  it  be  criminal  to 
increase  the  sum  of  human  crime  ;  then  he  who, 
by  his  very  business  administers  an  article,  which 
adds  fire  to  passion,  and  energy  to  depravity,  is 
most  deeply  criminal.     Good  men  have,  doubtless, 
unthinkingly  been  engaged  in  this  traffic,  but  with 
the  light  now  pouring  on  the  moral  sense  of  the 
community,  good  men  cannot  much  longer  deal  in 
the  accursed  thing.     Good  men  have  even  com- 
manded slave-ships,  but  he  who  should  now  barter 
in  the  persons,  and  liberties  of  his   fellow  man, 
would  be  branded  with  an  infamy — indelible  as 
that  of  Cain.      Yet  intemperance  has  seized  on 
more  victims,  inflicted  more  suffering,  instigated  to 
more  crime,  occasioned  a  greater  waste  of  life,  and 
entailed  a  more  deplorable  bondage,  than  the  slave 
trade,  with  all  the  horrors  of  its  burning  villages, 
its  heart-rending  separations — its  middle  passage, 
its  irons,  and  its  bloody  scourge — the  barbarism  of 
its  shambles,  and  the  hopelessness  of  its  servitude. 
I  trust  in  God  the  time  is  not  far  distant,  when 
public  sentiment,  redeemed  from  the  infatuation  of 
custom,  and  purified  from  the  degrading  influence 
of  cupidity,  shall  deem  it  no  less  an  outrage  on 
humanity,  to  land  upon  our  shore  a  cargo  of  bran- 
dy, than  to  disgorge  upon  it  a  ship  load  of  famished 
and  manacled  Africans. 

While  thus,  my  brethren,  by  a  patient  Continu- 


183 

ance  in  prosecuting  the  leading  aims  of  benevolence, 
you  are  securing  your  own  perseverance,  and  en- 
hancing the  glory  of  your  final  reward,  what  shall 
hinder  a  triumph  over  the  gates  of  hell,  in  the  ex- 
perience of  your  particular  church,  any  more  than 
in  the  case  of  the  individual  believers,  which  com- 
pose it,  or  of  the  church  universal,  of  which  it  forms 
a  part  ?     What  shall  hinder  that  it  may  not  be 
perpetuated  through  future  time,  a  rallying  point 
of  evangelism,  a  radiating  center  of  healing  influ- 
ence, and  a  nursery  for  the  ministry  ?     What  shall 
hinder,  but  your  owTn  neglect  of  those  measures, 
which  may  perpetuate  your  purity  ?  what,  but  your 
own  guilt,  which  may  provoke  a  holy  God  to  com- 
mand the  clouds,  that  they  rain  not  upon  you,  till 
you  become  like  the  barren  heath  in  the  wilderness  1 
Next  to  those  securities  which  shall  prevent  the 
goodly  fabric  in  which  you  worship  "  Christ  within 
us  the  hope  of  glory"  from  being  prostituted  as  the 
seat  of  formalism,  the  mere  lecture  room  of  morality, 
or  the  judgment  hall,  where  rude  profaneness  shall 
put  the  crown  of  thorns  upon  the  Redeemer's  head 
afresh  ;  next  to  the  assurance  of  an  evangelical 
and  orthodox  succession  in  the  ministry,  I  deem 
important  a  wise  precaution  in  the  admission  of 
candidates  to  the  church,  and  a  sedulous  guardian- 
ship of  those  lines  of  separation  and  defence,  which 
like  a  "  wall  of  fire  around  about,"  shall  inclose 
"  the  glory  in  the  midst." 

It  needs  but  little  observation  to  discover,  that 
the  current  of  public  opinion,  evinced  by  a  manifest 


184 

aversion  to  creeds  and  confessions,  is  sapping  the 
ancient  bulwarks  of  the  faith  once  delivered  to  the 
saints.  The  love  of  novelty,  the  pride  of  originality, 
a  contempt  for  the  wisdom  of  our  fathers,  a  well- 
meaning  zeal  for  the  undiminished  authority  of  the 
Bible,  and  an  ignorant  opinion  that  creeds  are  made 
to  supersede  the  infallible  word,  may  have  each 
actuated  the  minds  of  some,  while  others,  it  is  to  be 
feared,  are  provoked  in  their  hostility  to  symbols  of 
belief,  by  the  consciousness  that  these  stern  guard- 
ians of  orthodoxy  rebuke  their  impatience  of  control, 
and  contravene  their  secret  attachment  to  heretical 
sentiments.  It  is  to  no  purpose  to  say  that  churches 
have  no  right  to  require  terms  of  admission,  which 
are  not  required  in  the  New  Testament.  It  is 
granted  ;  but  they  are  bound  to  require  in  candidates 
for  membership  credible  evidence  that  they  are 
already  savingly  united  to  the  Lord  Jesus  Christ, 
and  no  small  part  of  this  evidence  is  a  belief  of  the 
truth.  I  have  never  known  a  church,  however 
latitudinarian  its  terms  of  communion  ;  I  have  never 
met  with  an  enemy  of  creeds,  however  violent  his 
outcry  against  the  standards  of  the  church,  that 
would  admit  to  the  privileges  of  christian  fellowship, 
without  any  regard  to  the  principles  of  the  applicant. 
Be  the  limits  of  charity  wide  or  narrow,  still  every 
church  has  its  limits.  No  orthodox  church,  for 
instance,  would  admit  a  unitarian  or  universalist 
No  unitarian  or  universalist  church  would  admit  a 
Mohammedan  or  Budhist.  All  men  and  all 
churches,  then,  have  their  creeds,  which  must  be 


185 

believed,  and  their  rules  of  distinction,  which  must 
be  applied.     The  controversy  now  resolves  itself 
into  this  simple  question  :     Shall  a  church,  in  order 
to  satisfy  itself  that  a  candidate  believes  the  truth, 
ask  such  questions  on  the  leading  points  of  doctrine 
as  may  extemporaneously  occur  to  the  mind  of  its 
interrogating  organ  ;  or  shall  it  commit  to  writing 
such  a  syllabus  of  christian  doctrine  as  the  candidate 
may   previously  examine,  and   having  approved, 
assent  to,  with  intelligence  and  deliberation  ?  and 
which  method  will  insure  the  greatest  precision, 
that,  which  leaves  a  confession  of  faith,  in  all  its 
indefiniteness,  floating  on  the  mind  ;  or  that  which 
reduces  it  to  the  certainty  and  explicitness  of  a 
digested  and  written  epitome  1     Or  does  the  crime 
of  confessions  consist  in  committing  to  paper  that 
which  before  was  existing  in  the  mind,  and  bringing 
into  systematic  arrangement  that  which  was  pre- 
viously disordered  and  confused?      Since  creeds, 
operating  as  a  test  of  the  religious  principles  of  can- 
didates, must  exist,  either  oral  or  written  ;  and  as 
no  man  could  well  object  to  that  which  is  oral  being 
transferred  to  a  regular  and  written  form,  the  only 
remaining  objection  does  not  exist  against  having 
creeds  and  written  creeds,  but  against  the  form 
and  contents  of  creeds.     If  the  objector  denies  some 
of  the  fundamental  truths  of  our  religion,  and  is 
therefore  hostile  to  a  form  of  sound  words,  we  per- 
ceive at  once  the  utility  of  the  creed,  which  has 
already  separated  the  chaff  from  the  wheat.     If  he 
be  a  good  man,  and  embraces  the  evangelical  sys- 
16* 


186 

tern,  and  yet  maintains  that  such  a  confession  as 
was  made  by  the  Ethiopian  nobleman,  "  I  believe 
that  Jesus  Christ  is  the  Son  of  God,"  is  as  much  as 
we  may  demand,  let  him  be  instructed,  that  that 
confession  in  the  apostolic  age  carried  more  meaning 
and  formed  more  decisive  evidence  of  having  cor- 
dially embraced  Christianity  than  can  at  the  present 
day  be  expected  from  the  most  extensive  declaration 
of  faith.  If  he  still  prefer  that  no  question  be  put, 
but  the  single  one,  u  Do  you  receive  the  scriptures 
of  the  Old  and  New  Testament  as  the  word  of  God, 
the  only  infallible  rule  of  faith  and  practice  ?"  let 
him  for  a  moment  reflect  that  every  heresiarch 
would  promptly  respond  in  the  affirmative,  and  the 
church  speedily,  resembling  the  ark  of  the  world's 
second  progenitor,  become  the  receptable  of  every 
species  of  creature,  clean  and  unclean.  If  he  next 
prefer  that  the  test  should  be,  "  Do  you  believe  the 
doctrines  taught  in  the  scriptures  V  the  question  is 
a  good  one  ;  but  he  must  immediately  perceive  a 
necessity,  in  order  to  a  mutual  understanding,  that 
the  person  give,  in  his  own  uninspired  and  unequi- 
vocal words,  an  outline  of  what  he  considers  the 
doctrines  taught  in  the  scriptures  to  be ;  in  other 
words,  the  man  must  give  a  confession  of  his  faith. 
Where  then,  is  the  difference  between  this,  and 
your  putting  into  his  hands  a  confession  already 
prepared,  for  his  examination  and  assent,  but  the 
single  circumstance,  that  the  latter  method  is  by  far 
the  most  convenient,  especially  in  its  operation  on 
the  more  illiterate,  who  would  find  no  little  difficulty 


187 

in  throwing  their  views  into  a  correct  and  intelligible 
form.  Let  the  churches  however  remember,  when 
they  propose  the  terms  of  faith  on  which  they  will, 
and  without  which  they  will  not  receive  into  their 
fellowship,  that  they  are  answerable  to  the  Great 
Head  of  the  church,  that  they  be  none  other  than 
the  doctrines  of  the  New  Testament;  that  their 
confession  be  not  so  general  as  to  be  indefinite,  nor 
so  particular  as  to  embrace  points  not  essential,  and 
which  the  young  believer,  whose  eye  yet  resting  on 
the  central  glories  of  the  great  redemption,  cannot 
reasonably  be  supposed  to  have  surveyed  with  dis- 
criminating attention.  While  therefore  the  confes- 
sion made  by  candidates  for  the  christian  communion 
should  cover  the  whole  ground  of  fundamental  truth 
and  no  more,  it  may  be  expected  that  the  tests  pro- 
posed at  the  ordination  of  deacons  and  ministers, 
whose  larger  opportunities  and  maturer  experience 
have  enabled  them  to  examine  the  connection  and 
importance  of  every  part  of  revealed  truth,  be  more 
minute  and  extensive.  That  the  church  of  Christ 
may  have  erred  in  determining  the  dubious  line 
between  the  essential  and  the  important  in  the  one 
case,  and  the  important  and  unimportant  in  the 
other,  we  may  reasonably  conclude.  That  the  na- 
tural indolence  of  the  human  mind  may  have  led 
thousands  to  adopt  a  human  creed  as  the  infallible 
standard  of  truth,  instead  of  using  it  as  a  convenient 
expression  of  what  they  believed  the  infallible  word 
of  God  to  contain,  may  be  concluded  with  equal 
safety.     And  yet,  neither  conclusion  will  warrant 


188 

us  in  the  position  that  creeds  may  be  dispensed  with. 
Without  them,  the  finger  of  discipline  could  point 
the  heretic  to  no  violated  stipulation.  Without  them, 
the  church  would  present  to  the  world  no  exhibition 
of  the  system  of  truth  which  she  prized  and  guarded ; 
and  when  the  mind  of  the  inquirer  was  drifting  at 
random  in  the  open  sea  of  speculation,  or  driving 
by  night  upon  the  hidden  rocks  of  error,  no  flaming 
l>eacon  would  cast  its  friendly  ray  athwart  the 
darkness.  Without  them,  there  would  be  no  way 
of.  learning  the  sentiments  of  associated  bodies  of 
professing  christians,  in  order  to  ascertain  whether 
an  unity  of  faith  formed  any  common  ground  of 
fellowship  and  co-operation.  Till  I  know  that  a 
minister  preaches  Jesus  and  his  gospel,  I  cannot 
place  myself  beneath  his  ministrations.  Till  I 
know  that  a  church  believes  in  that  Jesus,  and 
embraces  his  gospel,  I  cannot  place  myself  at  the 
table  of  its  communion  ;  and  till  two  churches  be 
satisfied  that  each  other  hold  the  common  salvation, 
they  can  never  unite  in  any  common  plan  for  the 
extension  of  the  kingdom  of  Christ.  Though  some 
misguided  men  of  worth  join  with  others  of  doubtful 
integrity,  and  raise  the  outcry  against  every  form 
of  sound  words  to  the  loudest  note  of  violence,  let 
us  not,  brethren,  relinquish  a  means  of  purity  which 
the  church  of  Christ  has  in  every  age  found  of  such 
essential  importance ;  and  because  our  confession 
of  faith  may  not  be  perfect,  abandon  it  altogether, 
and  prostrate  every  barrier  that  separates  the  garden 
of  Christ  from  the  wide  wilderness  of  the  world. 


189 


While  we  encourage  that  activity  of  mind  which 
11  proves  all  things,"  let  us  retain  the  firmness  of 
purpose  which  "  holds  fast  that  which  is  good.': 
And  if  from  the  strong  hold  of  a  scriptural  creed, 
from  whence  the  invader  has  never  been  able  to 
dislodge  the  truth,  we  can  look  with  composure  upon 
his  feeble  efforts  to  lay  waste  the  heart  of  our  terri- 
tory, why  should  we  for  the  miserable  compensation 
of  an  enemy's  praise  of  our  liberality,  throw  open 
our  gates  to  the  march  of  the  destroyer  ?  While 
therefore  you  would  retain  the  spouse  of  the  Re- 
deemer in  the  unviolated  sanctity  of  a  "  garden 
inclosed,"  "  a  spring  shut  up,"  "  a  fountain  sealed," 
"  go  thy  way  forth  by  the  footsteps  of  the  flock? 
u  Thus  saith  the  Lord,  Stand  ye  in  the  ways  and 
see,  and  ask  for  the  old  paths,  where  is  the  good 
way,  and  walk  therein,  and  ye  shall  find  rest  to 
your  souls." 

It  is  only  so  long  as  the  church  is  in  the  purity 
of  her  doctrine  "  fair  as  the  moon,"  in  the  diffusive- 
ness of  her  benevolence  "  clear  as  the  sun,"  that  she 
appears  to  the  eye  of  the  beholder  "beautiful  as 
Tirzah,"  and  to  the  apprehension  of  her  enemies 
"  terrible  as  an  army  with  banners."  It  is  only  so 
long  as  you  continue  the  depository  and  guardian 
of  the  truth  that  your  influence  will  be  salutary  and 
hallowed.  And  it  is  only  so  long  as  it  is  such  that 
you  may  expect  the  care  of  Israel's  unslumbering 
Watchman,  and  the  safety  of  dwelling  beneath  the 
shadow  of  the  Almighty.  Therefore  is  it  that  I  am 
bo  strenuous  to  confirm  your  love  of  the  truth,  and 


190 

to  deepen  your  abhorrence  of  error.     While  it  is 
delightful  to  think  that  the  various  denominations 
into  which  professing  Christendom  is  divided  are 
working  a  far  larger  amount  of  good  than  a  less 
spirited  unanimity  would  have  secured,  while  it  is 
charitable  to  believe  that  these  various  sections  of 
Israel's  camp   are,  in  their  respective  allotments, 
marching  under  the  guidance  of  the  same  cloudy 
pillar,  it  is  still  christian  to  maintain  that  there  are 
errors  fundamental  and  heresies  damnable.     My 
brethren,  you  must  expect  to  meet  with  those  wTho3 
clamorous  for  peace  and  fierce  for  toleration,  will 
stigmatize  with  puritanical  perverseness  the  christian 
fidelity  which  will  not  assign  to  sincerity  in  error 
the  place  of  obedience  to  truth  ;  which  will  not 
esteem  it  indifferent  whether  we  be  the  subjects  of 
a  radical  moral  change,  or  die  with  all  the  elements 
of  hell  in  our  bosom  ;  whether  the  Savior  on  whom 
we  are  to  lean  when  our  heart-strings  are  breaking 
in  death,  be  an  arm  of  flesh,  or  the  eternal  God, 
the  Father  of  our  spirits,  and  the  Lord  of  that  world 
on  which  we  enter.     No  !  you  cannot,  as  many  of 
you  as  have  been  "  taught  of  God  ;"  you  cannot,  as 
many  of  you  as  are  illumined  by  reason — God's 
responsible  gift — for  a  moment  hesitate,  whether 
the  difference  between  the  two  systems  be  not  great, 
radical,  and  of  hopeless  breadth ;  a  breach,  wide 
and  deep  as  the  sea,  which  no  labor  of  charity  can 
ever  close,  no  line  of  liberality  ever  span.     And  if 
the  difference  be  thus  irreconcileable,  I  beseech  you, 
by  all  that  is  important  in  truth,  by  all  that  is 


191 

transforming  and  transcendant  in  the  light  of  the 
glory  of  God  as  it  shines  in  the  face  of  Jesus  Christ, 
never  to  think  for  one  moment  of  coming  down 
from  your  high  ground  of  inflexible  principle,  to 
treat  with  the  smooth-tongued  disciples  of  error,  the 
religious  votaries  of  the  world,  whether  they  be 
clothed  in  the  more  respectable  garb  of  the  unitarian, 
or  in  the  coarser  habiliment  of  an  universalist.  Be 
they  irreproachable  in  civil  life,  respectable  for  their 
wealth,  or  desirable  for  their  numbers,  still  covet  not 
their  alliance.  Their  influence  will  secularize,  their 
wealth  will  corrupt,  their  numbers  overpower  in  all 
leading  questions,  which  involve  the  purity,  and  of 
course  the  real  prosperity  of  your  Zion.  But  I  need 
not  enlarge,  for  as  on  this  point  you  are  particularly 
exposed,  so  here  too  I  believe  you  are  especially 
guarded.  Of  this  I  am  the  more  confident,  as  already 
in  my  absence,  when  one  came  unto  you  and 
brought  not  the  doctrine  of  Christ,  you  received  him 
not  into  your  house  of  worship,  neither  bade  him 
"  god  speed."  (See  2  John  ix.  10.)  Jt  was  a  good 
precedent,  and  shows  with  what  solemnity  you  have 
pondered  the  question,  "  If  the  foundations  be  de- 
stroyed, what  shall  the  righteous  do  ?" 

There  is  yet  another  topic,  on  which  I  wish  to 
communicate  a  few  thoughts,  and  that  is  the  sub- 
ject of  religious  revivals.  The  progress  of  these 
extraordinary  manifestations  of  divine  power  has  in 
this  country,  been  long  identified  with  the  progress 
of  vital  piety ;  and  the  man  who,  acquainted  with 
their  nature,  does  not  hail  their  extension,  is  justly 


192 

suspected  of  being  offended  with  the  purest  speci- 
mens of  the  power  of  godliness  on  earth.  By  these 
effusions  of  the  spirit,  the  most  high  God  has  in 
latter  times  distinguished  this  land  above  all  others, 
and  almost  designated  the  inheritance  of  our  pil- 
grim fathers,  as  "  the  land  of  promise."  And  I 
look  upon  it  -as  a  most  auspicious  token  for  Canada, 
that  it  has  been  already  visited  with  that  most  glo- 
rious form  of  the  dispensation  of  the  spirit.  It  was 
like  offering  before  the  altar  of  the  Lord,  the  wave- 
sheaf  of  the  first  fruits,  by  which  the  whole  harvest 
becomes  consecrated  to  God,  and  a  pledge  is  given 
that  the  entire  productions  of  the  year  shall  yet  be 
joyously  gathered  in.  It  was  like  marking  and 
sealing  your  province  with  the  earnest  of  redemp- 
tion, and  designating  its  populous  extent  as  the  seat 
of  revivals,  when  along  the  peaceful  shores  of  its 
majestic  river,  and  through  the  neat  and  smiling 
villages  of  its  fertile  plains,  salvation  shall  roll  its 
gladdening  streams,  and  "  the  light  of  life"  throw 
a  brighter  tinge  over  all  the  associations  of  its  land- 
scapes. Oh  !  my  brethren,  let  not  the  coal  kindled 
from  heaven  upon  your  altar  be  extinguished,  till 
the  sacred  fire  be  conveyed  in  many  a  direction, 
and  lighted  in  many  a  place  around  you. 

But  you  know  well,  that  the  subject  is  not  thus 
favorably  regarded  by  the  great  body  of  protestants 
in  the  province.  Ministers  and  people,  and  even 
those  in  whom  there  appears  "  something  good  to- 
wards the  Lord  God  of  Israel,"  have  viewed  the  re- 
vival, with  which  we  were  blessed,  with  scorn,  sus- 


193 

picion,  or  indifference,  according  as  the  state  of  their 
moral  feelings,  and  the  point  of  their  observation 
modified  their  impression.  While  one  worthy 
clerical  brother,  who  turned  aside  to  examine  the 
character  of  this  religious  phenomenon,  new  to  him, 
exclaimed,  that  the  finger  of  God  was  in  it  of  a 
truth,  and  has  since  rejoiced  in  the  fruits  of  such  a 
season  of  refreshing  from  the  presence  of  the  Lord, 
among  his  own  people  ;  another  clergyman  of  my 
acquaintance,  has  told  me,  that  I  should  regret  ever 
having  had  a  part  in  such  a  scene  of  fanaticism  and 
delusion.  You  know  how  often  it  has  been  repeat- 
ed in  the  outskirts  of  our  camp,  and  how  chill  an 
intimidation  it  has  thrown  into  the  hearts  of  less  in- 
formed and  courageous  brethren,  that  "  there  were 
no  revivals  in  Great  Britain  ;"  at  the  same  time,  in- 
sinuating, that  as  they  were  a  peculiarity  of  the 
western  world,  they  could  be  no  desirable  or  genu- 
ine form  of  Christianity;  nay,  that  they  were  a 
monstrous  excrescence  of  feeling,  from  which  the 
piety  of  Europe  was  happily  free.  But  is  it  true, 
let  me  ask,  that  there  have  been  no  revivals  in  that 
land  of  noble  deeds,  and  hallowed  associations? 
Not  to  revert  to  the  scenes  of  the  Reformation,  when 
rapid  and  simultaneous  conversions  were  every 
where  occurring,  what  is  the  testimony  of  Gillies' 
Historical  Collections,  of  Fleming's  Scripture  Ful- 
filled, the  narrative  of  the  Cambuslang  Revival,  and 
the  lives  of  such  men  as  Baxter,  Wesley,  White- 
field,  Grimshaw,  Berridge,  and  a  host  of  others  ? 
It  is  true,  their  mantles  have  not  fallen  upon  men 
17 


194 

of  like  spirit  and  power.  No  Boanerges  of  the  Bri- 
tish pulpit  at  the  present  day,  carries  that  demonstra- 
tion of  the  spirit  into  the  darkness  of  the  heart ;  or, 
moving  with  their  moral  power,  throws  such  exten- 
sive consternation  and  defeat  into  the  ranks  of  sin. 
There  are  many  there  who  adorn  the  ministry  with 
the  rich  treasures  of  learning,  sacred  and  profane. 
Many  there  are  who  bring  the  splendor  of  genius, 
the  ardor  of  piety,  and  the  eloquence  of  feeling  un- 
der the  tribute  of  Immanuel's  service.  An  increas- 
ing number  labor  within  the  two  establishments 
and  without,  with  the  tokens  of  God's  blessing  on 
their  ministrations,  manifested  in  the  increasing 
spirituality  of  christians,  and  constant,  and  some- 
times unusual  accessions  to  the  number  of  the  pro- 
fessing brethren.  But  still,  what  may  be  termed 
revivals,  in  the  extent,  rapidity,  frequency,  and 
Pentacostal  power  of  those  which  characterize  the 
United  States,  are  there  unknown.  If  the  fact 
were  doubted,  it  could  be  easily  confirmed  by  the 
statements  of  their  own  writers,  and  religious  jour- 
nalists. How  shall  we  answer  the  question  then? 
that  revivals  do  not  occur  in  the  pure  churches,  and 
beneath  the  pious  ministrations  of  Britain?  We 
dare  not  say  that  the  Spirit,  in  his  more  extraordina- 
ry operations,  is  restricted  to  this  side  of  the  ocean. 
Nor  may  we  resolve  it  into  a  matter  of  unsearcha- 
ble sovereignty.  The  constituted  connection  be- 
tween human  exertion  and  the  divine  blessing, 
authorizes  us  in  the  conclusion,  that  there  must  be 
an    adequate    moral    cause    in    the    transatlantic 


195 

churches,  to  account  for  their  destitution  of  the 
richer  blessings  conferred  on  the  Zion  of  the  new 
world.  May  it  not  resolve  the  difficulty  to  ascer- 
tain, whether  the  churches  of  Britain,  after  all  the 
promises  of  faith's  omnipotence  in  prayer,  ever  sup- 
plicate, or  having  supplicated,  ever  expect  such 
manifestations  of  the  Redeemer's  power  over  the 
hearts  of  men  7  A  few  individuals,  animated  by 
the  accounts  they  have  received  of  American  revi- 
vals, have  begun  to  associate  and  plead,  if  perad- 
venture  the  Lord  would  in  like  manner  open  the 
windows  of  heaven  upon  them ;  but  the  smallness 
of  their  numbers  is  conclusive,  that  the  churches  in 
a  body,  have  not  put  themselves  in  the  attitude  of 
agonizing,  and  prevailing  intercession  with  that 
God,  who  "  will  be  inquired  of  by  the  house  of  Is- 
rael for  these  things."  The  inquiry  may  again  be 
pertinently  made,  whether  our  British  brethren  in 
the  ministry,  notwithstanding  all  that  is  respectable 
in  their  acquirements,  and  lovely  in  their  piety,  and 
attractive  in  their  ministrations,  do  ever  distinctly 
aim  as  the  result  of  their  labors  at  such  apostolical 
displays  of  all-conquering  grace,  do  ever  secure  the 
co-operation  of  their  church  members  to  obtain  a 
grand  concentration  of  human  means,  and  divine 
energy  to  bear  upon  the  unconverted  portion  of 
their  charge  ?  It  may  be  asked,  whether  with  an 
impressive  sense  of  their  own  utter  helplessness, 
yet  laying  hold  on  the  strength  of  the  Most  Mighty, 
and  keeping  their  heart,  and  their  eye  steadily  fixed 
on  the  great  object  to  be  secured,  they  follow  up  the 


196 

impression  made  by  one  portion  of  pungent  truth, 
with  the  exhibition  of  another  of  still  more  con- 
vincing power  ;  and  not  content,  while  one  method 
of  awakening  remains  untried,  carry  the  awful 
claims  of  religious  obligation  to  the  private  abode  of 
every  slumbering  sinner  1  If  a  conclusion  may  be 
drawn  from  all  the  data  respecting  the  state  of  the 
pastoral  function,  which  can  be  collected  by  one 
who  has  never  been  actually  on  the  spot,  these 
things  are  never  done  with  that  emphasis  of 
feeling  and  action,  which  is  frequently  exemplified 
in  this  country  of  revivals.  If  then  we  are  not 
mistaken  in  our  estimate  of  the  state  of  feeling  with 
regard  to  revivals  in  the  churches  of  our  transat- 
lantic brethren,  and  of  the  state  of  that  ministerial 
exertion  usually  necessary  for  their  production  ;  we 
are  furnished  with  a  sufficient  answer  to  the  objec- 
tion we  have  heard  so  often  repeated  in  Canada,  by 
those  who  would  call  into  question  those  glorious 
things  which  God  had  done  for  us,  and  whereof  we 
were  glad.  May  we  not  also  hope,  that  the  atten- 
tion which  this  subject  is  beginning  to  awaken  in 
the  English  community,  will  conduct  their  dis- 
crimination and  their  candor  to  the  true  cause  of 
their  destitution  of  these  more  remarkable  triumphs 
of  Zion's  King,  and  that  ere  long  there  will  arrive  on 
the  wings  of  every  eastern  wind,  the  glad  report, 
that  the  Redeemer  has  girded  his  sword  upon  his 
thigh,  and  in  his  majesty,  is  riding  prosperously, 
because  of  meekness,  and  truth,  and  righteousness. 
I  would  that  those  who  object  to  the  work  of  grace 


197 

in  a  revival  because  it  is  so  rapid  and  extensive, 
would  consider  a  moment  that  the  prayer,  which 
perhaps  they  daily  present  for  the  salvation  of  all 
men,  if  answered,  would  be  followed  by  a  revival, 
which  in  order  to  snatch  men  from  the  bondage  of 
sin,  before  they  are  consigned  to  the  unalterable 
condition  of  the  dead,  must  from  henceforth  be  co- 
extensive with  the  inhabited  earth  !  Benevolence 
surely  would  not  object  to  a  state  of  things  essential 
to  the  salvation  of  mankind,  and  yet  if  conversions 
occurred  no  more  frequently  than  deaths,  the  whole 
face  of  the  world  would  present  the  aspect  of  one 
vast  revival.  Never  then  let  one  feeling  of  chilling 
doubt,  or  timid  shame,  cross  your  mind,  with  regard 
to  those  events  in  which  the  church  has  rejoiced, 
and  angels  been  glad  ;  events,  in  which  candor  may 
perceive  the  repetition  of  New  Testament  scenes, 
faith  recognize  the  fulfilment  of  the  divine  promises, 
and  benevolence  hail,  as  the  only  way  in  which 
an  apostate  world  may  speedily  return  to  God. 
Be  especially  guarded  against  that  spirit  of  supine- 
ness,  which  having  enjoyed  a  portion  of  reviving 
influence,  is  averse  to  the  exertion  essential  to  the 
reception  of  more ;  and  watch  against  that  tincture 
of  fatalism,  with  which  good  men  are  prone  to  lull 
themselves,  and  one  another,  when  sleeping  at  the 
post  of  duty,  by  saying,  "  The  time  to  build  the 
temple  of  the  Lord  has  not  yet  come ;  when  the 
set  time  to  favor  Zion  has  arrived,  we  shall  enjoy 
those  blessings,  which  come  not  according  to  the 
will  of  man,  but  when  inscrutable  sovereignty  shall 
17* 


198 

appoint."  In  this,  the  language  of  our  indolent 
hearts,  there  is  a  deceitful  blending  of  truth  with 
error,  and  a  wicked  evasion  of  present  obligation. 
For  is  not  a  revival,  in  its  two  leading  features  of 
elevated  piety  in  the  church  and  frequent  conversions 
in  the  congregation,  in  the  first  place,  precisely  what 
christians  ought,  and  may  always  feel ;  and  in  the 
second,  what,  in  answer  to  prayer,  they  might  al- 
ways expect  and  enjoy  ?  Is  it  not  always  the  time 
to  build  the  temple  of  the  Lord,  so  long  as  it  lies 
dilapidated  with  the  wastes  of  many  generations  ? 
and  is  not  the  time,  yea  the  set  time  for  God  to 
arise  and  have  mercy  on  Zion,  that  very  time,  when 
his  "  servants  take  pleasure  in  her  stones  and  favor 
the  dust  thereof?"  And  shall  we  with  promises  so 
large,  and  precepts  so  explicit,  disbelieve  the  one, 
and  disobey  the  other,  and  then  take  refuge  under 
the  secret  will  and  sovereign  purposes  of  God,  which 
were  never  intended  as  our  rule  of  action? 
li  Wherefore,  my  beloved  brethren,  be  ye  steadfast 
and  immoveable,  always  abounding  in  the  work 
of  the  Lord,  forasmuch  as  ye  know  that  your  labor 
is  not  in  vain  in  the  Lord." 

During  four  years  past,  I  have  testified  to  you 
the  Gospel  of  the  grace  of  God.  I  have  sedulously 
avoided  all  curious  questions,  doubtful  disputations, 
and  every  subject  whose  radiations  do  not  branch 
into  the  very  heart  of  Christianity.  The  Heart- 
searcher  is  witness  that  I  have  been  anxious  to  en- 
grave such  truths  upon  your  minds,  as  it  were  wor- 
thy an  immortal  spirit  to  bear  recorded  on  the  tab- 


199 

lets  of  the  heart,  and  such  as  I  knew  must  one  day 
be  exhibited  as  evidence  of  whatwas  written  on  my 
own.  In  unfolding  the  message  which  I  have  been 
charged  to  deliver  and  enforce,  you  cannot  have 
forgotten,  that  the  fact  of  your  alienation  from  God 
lay  at  the  very  base  of  all : — a  depravity  commenc- 
ing with  the  first  actual  exercise  of  every  human 
moral  agent : — a  depravity  not  seated  in  some  phy- 
sical defect  anterior  to  actual  sin,  beyond  the  con- 
trol of  the  will,  and  of  course  without  the  limits  of 
moral  government ; — a  depravity  which  no  array 
of  motives,  no  apparatus  of  means  ever  has,  or  ever 
will  be  able  to  subdue  ; — a  depravity  of  so  deadly  a 
virus,  that  notwithstanding  all  the  fair  morality, 
the  sentimental  admiration,  or  the  fond  love  of  re- 
flected selfishness  which  unrenewed  humanity  dai- 
ly exhibits,  is  still  rank  and  bitter  enmity  against 
the  character  and  government  of  Jehovah  the  Su- 
preme. You  remember  too,  how,  notwithstanding 
this  desperate  wickedness  of  the  heart,  the  claims  of 
the  law  in  all  the  perfection  of  its  obedience,  and  a 
compliance  with  the  Gospel  in  all  the  spirituality  of 
its  meaning,  have  been  urged  upon  you,  and  urged 
with  the  fearless  conviction,  that  depravity  consti- 
tuted no  good  reason  for  the  non-performance  of 
duty.  In  connection  with  the  fact  that  you  can 
but  of  your  own  accord  never  will  change  your 
hearts,  you  have  been  taught,  that  if  ever  it  takes 
place,  it  will  be  by  a  divine  influence,  and  that  this 
divine  influence  may,  or  may  not  be  communicated 
to  you,  by  a  sovereign  God  whose  law  you  have 


200 

broken,  and  whose  grace  you  resist  in  those  very 
prayers  which  anxious  unregeneracy  will  offer, 
and  awakened  impenitence  pour  forth.  Still  the 
duty  of  prayer,  holy  and  genuine  prayer,  has  been 
urged  upon  all  without  exception.  Such  repen- 
tance as  ensures  the  forsaking  of  sin,  and  such  faith 
in  the  atoning  merits  of  Jesus,  as  includes  a  renun- 
ciation of  every  false  ground  of  pardon,  and  a  cor- 
dial acceptation  of  grace  abounding  through  righte- 
ousness, have  been  proclaimed  as  the  terms  of  the 
Gospel  reconciliation.  You  have  been  instructed 
too,  that  the  faith  which  accompanies  pardon  is  ac- 
companied by  love ; — that  holy,  disinterested,  su- 
preme, and  fervent  approbation  of  God  and  his 
ways ; — that  impartial  benevolence  to  men  as  crea- 
tures ; — and  that  complacency  in  the  saints  as  holy 
creatures,  which  fulfils  the  law  as  far  as  it  exists, 
by  leading  to  the  exercise  of  every  Christian  grace, 
and  every  moral  virtue.  The  perfection,  spirituality, 
and  sanctions  of  the  law  have  been  in  a  measure 
developed,  and  most  distinctly  has  it  been  an- 
nounced, that  human  character  undergoes  no  essen- 
tial moral  change  after  the  article  of  death,  which 
'fixes  him  that  is  holy'  in  a  state  where  he  shall  'be 
holy  still,'  and  'him  that  is  filthy'  in  that  world 
where,  in  the  absence  of  all  restraining  and  all 
sanctifying  influences,  he  shall  be  forever  and  for- 
ever 'filthy  still' 

These  truths,  in  the  effectual  belief  of  which 
consists  the  world's  salvation,  have  been  exhibited 
to  you  according  to  the  feeble  measure  of  my  ability, 


201 

in  every  impressive  manner  I  could  invent,  repeated 
in  the  form  of  didactic  discussion  and  earnest  ex- 
hortation, in  the  shape  of  petition  to  God,  and  en- 
treaty to  man,  of  public  preaching,  and  private  in- 
struction, in  the  sanctuary,  and  from  house  to  house. 
In  the  tremendous  progress  of  such  a  moral  process, 
"  many  have  been  purified  and  made  white  and 
tried,"  but  many  of '  the  wicked  still  do  wickedly.' 
Some  have  been  exasperated,  and  walked  no  more 
with  us.     Some,  to  escape  the  obligation  which  the 
truth  involves,  have  courted  error  and  become  the 
dupes  of  lies.  Some,  after  pungent  awakening,  have 
reverted  to  a  state  which  makes  it  the  less  likely 
that  the  evil  spirits  of  indifference  and  stupidity 
will  ever  be  driven  from  their  'swept  and  garnished' 
residence.     Some  who  worshipped  with  us,  have 
gone  to  that  world  where  the  strong  conviction  of 
these  eternal  realities  has  burst  upon  their  unsealed 
vision,  and  have  been  there  convinced  of  those  doc- 
trines, which  charity  can  gather  no  reason  to  be- 
lieve were  ever  cordially  embraced  in  this  world  of 
mercy's  reign.     How  solemn  the  reflection  to  you 
and  to  me,  that  many  have  already  passed  to  then- 
unchangeable  destinies,  with  a    moral    character 
which  received  its  last  moulding  impression  from 
my  ministry  !     And  if  that  be  a  solemn  considera- 
tion, is  it  not  a  distressing  one,  that  there  are  some 
who  are  now  less  hopeful  candidates  for  holiness 
and  heaven,  than  they  were  before  my  connection 
with  you  ;  some  who,  having  neglected  the  day  of 
their  merciful  visitation,  have  'the  things  which  be- 


202 

long  to  their  peace  forever  hid  from  their  eyes ;' 
some  who,  now  'joined  to  their  idols,'  God  and  his 
Providence,  and  ministers,  and  Spirit  will  henceforth 
let  alone  ?  When  I  think  that  perhaps  a  little  more 
pains-taking  on  my  part,  a  little  more  travail  of  the 
heart  in  prayer,  a  little  more  labor  of  the  intellect 
in  the  presentation  of  motives,  a  little  more  toil  of 
the  body  in  following  you  with  the  entreaties  of  so- 
licitude to  your  dwellings,  might  possibly  have 
saved  some  one,  I  feel  that  there  may  be  a  proprie- 
ty in  adopting  the  psalmist's  petition,  "Deliver  me 
from  blood-guiltiness,  O  God,  thou  God  of  my 
salvation?  If  there  be  those,  with  respect  to  whom, 
fidelity  demanded  more  exertion,  or  those  upon 
whom  fidelity  was  exerted  in  vain,  let  me,  dying 
men,  this  once  renew  my  expostulation  ;  and,  as  a 
friend  embarked  from  the  shore  waves  his  hand 
when  his  voice  can  no  longer  be  heard,  let  me  make 
this  last  appeal  to  your  consciences,  in  the  only 
mode  that  is  now  left  me :  "  I  am  pained  at  my 
very  heart,  I  cannot  hold  my  peace,  because  thou 
hast  heard,  O,  my  soul,  the  sound  of  the  trumpet, 
the  alarm  of  war." 

Would  to  God,  that  with  a  pen  of  iron  and  the 
point  of  a  diamond,  I  could  write  upon  the  mind  of 
every  unregenerate  man  whom  I  address,  the  awful 
conviction,  that  his  heart  is  to  its  very  core  inimical 
to  infinite  loveliness,  and  that  with  a  mind  running 
counter  to  the  mind  of  God,  he  must  feel  dissatisfied 
and  miserable  in  any  part  of  Jehovah's  dominions, 
where  his  character  is  exhibited  and  his  government 


203 

maintained  !  Need  he  any  longer  marvel  that  the 
lips  of  unchangeable  truth,  in  conformity  to  the 
everlasting  principles  of  the  divine  administration, 
have  assured  him  that  he  "  must  be  born  again  ?" 
Would  that  he  realized,  that  having  by  the  very 
bent  of  his  heart,  as  well  as  the  whole  direction  of 
his  life,  already  sinned,  he  is  already  condemned 
by  a  holy  law,  incapable  of  satisfying  its  demands, 
Or  restoring  its  honor  by  any  equivalent  of  obedience, 
or  suffering,  and  that  the  eternal  Son  of  God,  by 
the  most  wonderful  movement  yet  recorded  in  the 
chronicles  of  eternity,  has  done  every  thing  that 
justice  "and  the  interests  of  empire  made  necessary 
for  the  pardon  of  every  human  being,  but  secure 
their  respective  and  cordial  acceptance  of  the  great 
salvation.  And  will  you  not  respectively  and  cor- 
dially accept  ?  Will  you  not  love  the  Lord  God  1 
and  loving  him,  can  you  fail  to  repent  of  your  ag- 
gravated offences  against  him,  and  feeling  the  in- 
sufficiency of  repentance,  will  you  not  lay  your  hand 
on  the  head  of  the  atoning  Lamb,  and  so  lay  hold 
on  eternal  life  ?  Or  will  you  persist  in  sin  and  die  ? — 
Then  I  call  heaven  and  earth  to  witness  that  I  am 
pure  from  your  blood.  Oh  !  when  we  shall  meet 
at  the  judgment  bar  of  Christ,  you  shall  not  accuse 
me,  that  I  have  cried  "  peace,  peace,  when  there  was 
no  peace,"  "  healed  the  hurt  of  the  daughter  of  Zion 
slightly,"  and  prophesied  the  deceits  of  my  own 
heart.  "  For  I  have  not  shunned  to  declare  to  you 
all  the  counsel  of  God,"  and  would  humbly  trust 
with  all  faithful  ministers  of  the  reconciliation,  that 


204 

u  we  are  unto  God  a  sweet  savor  of  Christ  in  them 
that  perish,"  as  well  as  "  in  them  that  are  saved." 
And  shall  any  of  my  dear  people  finally  and  forever 
perish  ?  Though  I  know  not  who  they  be,  or  how 
many,  yet  I  cannot  doubt  the  fact,  without  the 
reversion  of  every  moral  probability.  Oh  !  then  let 
me  weep  over  you  now — for  at  the  judgment  seat, 
awed  into  perfect  acquiescence  with  the  lucid  deve- 
lopments of  "the  righteous  judgment  of  God,"  I 
shall  not  (if  not  myself  a  castaway)  be  permitted  to 
weep  over  those  from  whom  the  boundless  mercy 
of  God  is  clean  gone  forever.  To  have  seen  you 
in  those  minor  distresses  of  life,  when  your  heart 
has  looked  for  those  consolations  which  a  pastor's 
sympathy  might  impart,  to  have  watched  your 
bodily  anguish,  or  have  grieved  over  your  moral 
unfitness,  when  about  to  pass  the  tremendous  limit 
of  probation,  were  enough  for  human  endurance : 
but  what,  lost  soul !  is  this  to  the  second  death — to 
the  sensations  which  will  harrow  your  heart  at  our 
next  meeting,  when  there  shall  come  crowding  on 
your  mind  all  the  recollections  of  sabbaths  which 
came  and  went  without  improvement ;  of  exhorta- 
tions which  were  heard  and  forgotten  without 
amendment ;  of  ministers  who  spent  their  strength 
and  wore  out  their  frame  without  blessing  you  ;  of 
the  Holy  Spirit  whose  strivings  were  resisted  till  he 
left  you  without  conversion  ;  of  the  great  salvation 
brought  within  your  very  grasp  but  not  embraced  ; 
and  a  Savior,  whose  blood  was  shed  that  you  might 
count  it  an  unclean  thing  !     Oh  how  will  you  feel, 


205 

when  you  shall  look  upon  him  whom  you  have 
pierced,  and  see  the  incensed  Judge  upon  the  great 
white  throne  to  be  the  Jesus  whom  I  have  preached 
and  you  rejected !  "  Oh  !  that  my  head  were 
waters,  and  mine  eyes  a  fountain  of  tears,  that  I 
might  weep  day  and  night  for  the  slain  of  the 
daughter  of  my  people." 

I  turn  from  these  saddening  reflections  to  drop  a 
few  lines  to  my  professing  brethren.  We  have  seen 
the  little  band,  who,  united  by  the  tie  of  covenant 
and  the  badge  of  profession,  formed  the  nucleus  of 
our  infant  church,  at  every  commemoration  of  the 
death  of  their  risen  Savior,  enlarged  by  encouraging 
accessions.  But  it  is  safe  to  rejoice  with  trembling, 
and  reasonable  to  expect,  that  "  all  are  not  Israel 
who  are  of  Israel."  It  will  be  so  as  long  as  those 
who  hold  the  key  of  admission  are  fallible  men  ;  as 
long  as  there  are  candidates  who  deceive  themselves 
or  may  deceive  others.  It  is  not  necessary  to  tell 
you,  that  to  be  enrolled  in  the  register  of  the  church 
is  no  evidence  that  your  name  is  recorded  among 
"  the  living  in  Jerusalem."  But  it  is  highly  im- 
portant that  you  should  be  aware  of  the  danger  of 
being  unconsciously  a  dead  branch  on  the  living 
vine,  and  cherishing  "  a  hope  which  shall  perish 
with  the  giving  up  of  the  ghost."  It  is  enough  to 
make  the  blood  of  any  one,  who  has  not  attained 
the  full  assurance  of  his  christian  integrity,  freeze 
in  his  veins,  when  he  considers  the  causes  which 
may  operate  in  the  production  and  continuance  of 
fatal  delusion.  Consider  a  moment  the  possibility, 
18 


206 

that  those  religious  exercises  from  which  you  date 
the  commencement  of  your  christian  existence,  may 
have  been  the  counterfeit  operations  of  selfishness, 
excited  by  the  mere  love  of  happiness  and  attach- 
ment to  any  thing  which  relieves  its  fears  or  favors 
its  views.     How  easily  may  anxiety  for  one's  state 
be  mistaken  for  conviction  of  his  guilt ;  the  pleasure 
arising  from  the  belief  of  dangers  past,  for  joy  in 
the  Holy  Ghost  and  peace  in  believing  ;  and  a  fond 
attachment  to  God  arising  from  the  mere  apprehen- 
sion that  he  has  become  the  sinner's  particular  and 
unchangeable  friend,  be  substituted  for  that  genuine 
love  of  God  which  is  founded  on  a  sense  of  his  own 
intrinsic  loveliness,  and  which  will  continue  to  exist 
whether  he  is  viewed  as  reconciled  or  not.     How 
likely  is  it  that  a  hope  thus  insufficiently  embraced 
will  be  sedulously  cultivated,  from  the  pride  of  con- 
sistency, the  strength  of  self-complacency,  and  the 
love  of  ease ;  that  formality  may  be  mistaken  for 
devotion,  and  after  so  much  having  been  done  for 
the  attainment  of  salvation,  the  mind  be  slow  to 
entertain  the  conviction  that  it  has  all  been  done  in 
vain.     Consider,  that  professors  by  the  very  ground 
they  have  taken,  have  placed  themselves  where 
they  are  above  the  range  of  those  arrows  of  truth 
which  are  directed  against  the  impenitent,  and  by 
their  very  familiarity  with  the  topics  of  religion,  and 
the  customary  frequency  with  which  they  appear  in 
that  presence  where  Gabriel  bows ;  if  their  hearts 
be  not  touched  by  a  sanctifying  influence,  must 
necessarily  lose  their  sense  of  the  awfulness  of  sacred 


207 

things,  and  with  it,  their  susceptibility  of  religious 
impression,  and  every  ordinary  probability  of  genu- 
ine conversion.  Consider  that  Satan  and  your 
own  heart  are  leagued  to  perpetuate  the  mistake 
by  every  expedient  of  self-flattery,  till  death  shall 
strip  the  bandage  ofT,  and  the  light  of  eternity  shall 
pour  on  the  mind  the  overwhelming  conviction  of 
suicidal,  of  remediless  ruin  !  If  any  other  conside- 
ration were  wanting  to  make  one  afraid  lest  he 
should  prove  at  last  to  have  been  a  "  sinner  in  Zion," 
and  share  in  the  fearfulness  that  shall  "  surprise  the 
hypocrites,"  it  is  the  fact  that  so  few  professors  of 
religion  ever  experience  a  moral  renovation  after 
they  have  once  classed  themselves  with  the  followers 
of  the  Lord  Christ ;  a  fact  which  a  righteous  judg- 
ment compels  us  to  explain,  not  by  the  purity  of  the 
churches,  but  by  the  hopelessness  of  self-deception. 
But,  brethren,  I  would  "  hope  better  things  of  you, 
even  things  that  accompany  salvation,  though  I 
thus  speak." 

I  have  been  honored  to  be  the  instrument  of  the 
spiritual  renovation  of  most  of  you  : — to  most  of  you, 
I  hope  too,  a  helper  of  your  faith,  and  a  promoter  of 
your  joy.  This  was  to  me  a  delight,  which  He 
who  l  holds  the  seven  stars  in  his  right  hand,'  dis- 
posing of  them  as  he  will,  no  longer  allows.  Still, 
however,  my  interest  in  your  welfare  shall  not  cease. 
My  prayer  shall  still  be  in  your  affliction,  my 
thanksgiving  in  your  prosperity.  With  solicitude  I 
look  forward  to  your  various  and  weary  progress 
heavenward.     Trials  temporal  and  spiritual  lie  be- 


20S 

fore  every  one  of  you  that  are  the  children  of  God. 
If  you  would  take  the  experience  of  one  who  has 
made  larger  trial  of  the  divine  goodness  since  he  last 
addressed  you  than  ever, '  Trust  in  the  Lord.  O,  Is- 
rael trust  thou  in  the  Lord ;  he  is  their  help  and  their 
shield.'  'It  is  better  to  trust  in  the  Lord,  than  to 
put  confidence  in  man.  It  is  better  to  trust  in  the 
Lord,  than  to  put  confidence  in  princes.'  With 
Christ  in  the  vessel,  fear  not  but  you  shall  outride 
the  storm  ;  and  though  he  may  seem  to  sleep,  '  his 
heart  waketh,'  and  when  best  he  will  show  his 
command  over  the  elements  of  nature,  as  well  as 
the  dominions  of  mind.  If  he  think  it  best  to  con- 
duct you  through  affliction,  he  can  make  your  tri- 
als like  the  darkness  of  night,  which,  while  it  hides 
this  world  from  our  vision,  discovers  to  our  view 
others,  till  then  unseen.  Above  all  things,  strive 
for  greater  attainments  in  piety.  God  will  be  your 
very  present  help,  if  you  steadfastly  aim  at  the  per- 
fection of  your  sanctification,  and  the  enjoyment  of 
those  unclaimed  rights  which  lie  sealed  with  the 
Redeemer's  blood.  The  object  is  practicable.  A 
higher  standard  is  attainable ;  '  for  it  is  God  that 
worketh  in  you,  both  to  will  and  to  do  of  his  good 
pleasure.7 — Shall  sloth  prevent?  'What,  can  ye 
not  watch  one  hour,'  for  the  attainment  of  that  for 
which  your  Savior  agonized  ?  Your  very  tempo- 
ral happiness  is  involved  in  the  decision  of  this 
question.  The  men  of  this  world  may  have  a 
portion  here,  but  the  sons  of  God,  the  heirs  of 
heaven,  will  not  be  allowed  the  same  satisfaction  in 


209 

the  pleasures  of  sin.  If  they  will  not  walk  in  the 
light  of  God's  countenance,  this  earth  shall  be  to 
them  shrouded  with  desolation.  Why  should  you 
shrink  from  a  "  closer  walk  with  God  ?"  What 
iniquity  have  you  found  in  him  ?  Has  he  been  "  a 
wilderness  unto  Israel, — a  land  of  darkness  V  Or 
have  you  not  uniformly  found  your  diligence  abun- 
dantly repaid,  by  the  composure  of  your  mind,  by 
the  pleasantness  of  his  service,  by  the  indulgence  of 
your  hopes,  the  enlargement  of  your  experience, 
and  the  success  of  your  endeavors  to  serve  him  ? 
Is  it  nothing  to  you  that  you  will  honor  God  by 
eminent  piety ;  and  that  you  are  placed  in  those 
circumstances,  where  true  religion  so  peculiarly 
needs  the  silent  and  convincing  illustration  of  holy 
lives  ?  Brethren,  you  do  not,  you  cannot  appreci- 
ate how  much  your  every  day  conduct  is  determin- 
ing the  weight  of  your  own  eternal  glory,  how 
much  it  is  moulding  the  character,  and  destiny  ot 
immortal  minds,  on  which  you  are  hourly  leav- 
ing permanent  impressions,  which  are  not  one  of 
them  indifferent,  but  all  salutary  or  mischievous. 
Lay  aside,  then,  every  weight  that  would  retard  ; 
abandon  every  company  that  would  pollute ;  relin- 
quish every  habit  that  would  obstruct  the  growth 
or  the  comfort  of  religion  in  your  hearts.  "  Let 
thine  eye  be  single,  and  thy  whole  body  shall  be  full 
of  light."  Let  your  spirit  be  right,  and  your  worldly 
business  shall  be  no  obstruction,  but  the  very  com- 
monest employments  of  life  shall  be  occasions  of 
serving  the  King  of  heaven,  and  the  most  familiar 
18* 


210 

objects  of  nature  and  events  of  providence,  be  so 
many  ministers  of  instruction  and  means  of  grace. 
Thus  may  you  find  a  living  well  in  '  passing  the 
valley  of  Baca,'  and  go  from  strength  to  strength, 
till  each  '  in  Zion  shall  appear  before  God.'     Soon 
c  our  feet  shall  stand  within  thy  gates,  O,  Jerusalem.' 
There  is  but  a  step  between  us  and  death.     { Breth- 
ren, the  time  is  short :  it  remaineth,  that  both  they 
that  have  wives,  be  as  though  they  had  none  ;  and 
they  that  weep,  as  though  they  wept  not ;  and  they 
that  rejoice,  as  though  they  rejoiced  not ;  and  they 
that  buy,  as  though  they  possessed  not ;  and  they 
that  use  this  world,  as  not  abusing  it :  for  the  fashion 
of  this  world  passeth  away.'     How  rapidly  have  I 
seen  it  changing  within  the  little  circle  of  our  con- 
gregation, within  the  revolutions  of  four   years  ! 
Through  what  varieties  of  sickness,  through  what 
fluctuations  of  property,  through  what  diversities  of 
condition,  have  I  seen  some  of  you  pass !     How 
many  who  went  to  the  house  of  God  in  company 
with  us,  are  scattered  in  their  various  dispersions ; 
some  to  the  boundless  contiguity  of  the  wilderness, 

"Where  no  shepherd's  tents  appear," 

and  others  to  more  favored  localities  of  the  Redeem- 
er's presence  and  institutions.  These  losses  have 
been  supplied  by  more,  who,  turning  to  us,  as  the 
people  of  the  living  God,  have  said, 

'••  Brethren,  where  your  altar  burns, 
Oh,  receive  us  into  rest." 


211 

Already  we  have  seen  several  of  our  brethren 
and  sisters  falling  asleep  in  Jesus,  and  have  followed 
them  with  hoping  sorrow  to  the  grave,  over  which 
the  sward  even  now  waves  green.     £  The  fashion 
of  this  world  passeth  away.'     No  more  as  your  pas- 
tor shall  I  go  in  and  out  before  you ; — no  more  our 
supplications  be  mingled  for  Zion's  good  ; — or  our 
thanksgivings  be  united  for  supplications  heard.     I 
know  that  a  part,  perhaps  the  whole  of  you,  shall 
never  see  my  face  again.     But  the  Gospel  which 
you  have  not  been  ashamed  to  embrace  as  men, 
which  I  have  not  been  ashamed  to  preach  as  a 
minister,  and  which  none  of  us  ought  to  be  ashamed 
to  die  for  as  martyrs,  stamping  such  value  on  the 
immortal  soul,  discloses  the  blessedness  of  "  the  dead 
who  die  in  the  Lord."     What  if  the  world,  like  the 
shadow  of  a  dial  has  passed,  even  while  looked  on, 
the  Sun  of  Righteousness  has  risen  on  the  great 
cycle  of  eternity,  never  to  set !    What  if  "  one  church 
above,  beneath"  we  are  parted  by  the  swellings  of 
Jordan,  we  shall  meet  when  safe  arrived  on  the 
other  side.     Is  it  not  natural  to  believe  and  pleasant 
to  anticipate,  that  members  of  the  same  church, 
soldiers  in  the  same  "  sacramental  host,"  who  have 
on  earth  mingled  their  prayers  in  the  same  aspira- 
tion, and  laid  their  sacrifices  on  the  same  altar,  will, 
as  they  arrive  one  after  another,  wait  at  the  pearly 
gates,  and  welcome  each  other  in,  as  "  the  blessed 
of  the  Lord."     What  a  meeting  will  that  be,  when 
each  of  us,  having  come  up  out  of  great  tribulation, 
and  "  washed  our  robes  and  made  them  white  in 


212 

the  blood  of  the  Lamb,"  we  shall  bow  with  the 
multitudes  of  the  redeemed  before  the  throne,  see 
the  Savior  as  he  is,  and  love  him  as  we  ought ! 
How  delightful  then  to  look  back  on  all  the  way 
the  Lord  has  led  us,  "  to  recount  the  labors  of  our 
feet,*'  to  stand  surprised  at  the  temptations  we  have 
escaped,  to  read  the  interpretation  of  dispensations 
that  once  frowned  cheerless  and  mysterious  upon 
us,  to  view  the  strength  of  the  law  as  annihilated, 
and  "  the  bitterness  of  death"  as  past,  to  look  forward 
to  the  increasing  glories  of  Messiah's  reign,  and 
adore  and  rejoice  forever  that  we  have  been  built 
up  component  parts  of  that  eternal  temple,  which  is 
even  now  rising,  the  admiration  of  other  worlds, 
without  the  sound  of  "  hammer,  or  axe,  or  any  tool 
of  iron." 

With  the  thoughts  of  that  meeting,  which  will 
take  place  before  many  years,  with  the  bright  pros- 
pects of  that  world  which  will  soon  stand  disclosed 
to  as  many  of  us  as  are  the  followers  of  the  Lamb, 
let  us  animate  ourselves  in  the  toilsome  strife  against 
sin.  Let  us  weave  a  song  of  rejoicing  in  the  house 
of  our  pilgrimage  and  the  land  of  our  exile.  Mean- 
while, dear  brethren,  if  ye  have  esteemed  me  faithful 
in  the  Lord ;  if  there  be  any  consolation  in  Christ, 
if  any  comfort  of  love,  if  any  fellowship  of  the  Spirit, 
if  any  bowels  and  mercies,  if  I  have  ever  adminis- 
tered a  cup  of  cold  water  to  the  thirsting  soul  of  a 
disciple,  let  me  not  perish  from  your  remembrance, 
let  me  not  be  forgotten  in  your  prayers,  that  I  may 
"  glorify  God  in  the  fire,"  and  if  it  be  his  will  that  I 


213 

come  out  of  it,  I  may  be  a  purified  son  of  Levi,  and  be 
again  promoted  to  be  a  hewer  of  wood  and  a  drawer 
of  water  in  the  service  of  Israel's  God  ;  and  that  in 
some  humble  measure  I  may  bear  resemblance  to 
the  picture  an  apostle  drew  of  himself,  "  We  are 
troubled  on  every  side,  yet  not  distressed ;  we  are 
perplexed,  but  not  in  despair ;  persecuted,  but  not 
forsaken ;  cast  down,  but  not  destroyed," — "  ap- 
proving ourselves  as  the  ministers  of  God  by  honor 
and  dishonor,  by  evil  report  and  good  report ;  as 
deceivers,  and  yet  true  ;  as  unknown,  and  yet  well 
known  ;  as  dying,  and  behold  we  live  ;  as  chastened, 
and  not  killed  ;  as  sorrowful,  yet  always  rejoicing ; 
as  poor,  yet  making  many  rich  ;  as  having  nothing, 
and  yet  possessing  all  things."  Finally,  brethren, 
farewell  !  Be  perfect,  be  of  good  comfort,  be  of 
one  mind,  live  in  peace,  and  the  God  of  love  and 
peace  shall  be  with  you.  That  your  whole  spirit, 
and  soul,  and  body,  be  preserved  blameless  unto  the 
coming  of  our  Lord  Jesus  Christ,  is  the  prayer  of 

Your  affectionate  pastor, 

Joseph  S.  Christmas. 


Danbury,  (Conn.)  September  1828, 


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